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ANTHR0P0L06ICAL REPORT

SIERRA LEONE.

NORTHCOTE W. THOMAS, M.A., F.RA.I.

Government Anthropologist.

PART III.

TIM-HE

GRAMMAR AND STORIES.

.*>*■

LONDON : ^^o^X

HARRISON AND SONS. *■*•*

1916

(Copyright.)

LONDON :
HAEEISON AND SONS, PEINTEBS IN OEDINAET TO HIS MAJESTY,

ST. maetin's LANE.

PREFACE.

The first twelve stories were recorded from the mouth of
various members of my staff. The remainder were taken
down at Bo School and read by the narrators into the
phonograph. The text of my transcription did not, however,
on subsequent examination, correspond to the phonographed
text, and the printed text is a compromise. The stories are
printed as spoken, and uniformity of spelling has not been
aimed at where pronunciation varies.

K W. Thomas.

TABLE OF CONTENTS.

PAGE

Introduction ... ... ... ... ... ... ... ... v

Grammar vii

Stories 1

INTB0DUCTI0N.

§1. The Tim ne language is spoken in the area shown on
the map (Vol. I, Frontispiece), but it is only of late years that
it has reached the sea north-west of Sierra Leone. Schlenker
said, writing in 1854, that they possessed the south side of
the River Sierra Leone from 11° 15' to 13° 10' W. and
from 8° 15' to 9° 6' N. These limits are not very precise,
but it is clear that the westerly extension refers to the
Kwia country, north of the colony proper; the eastern
boundary is placed nearly thirty miles too far to the east,
and the northern boundary nearly the same amount south of
its proper place.

§2. Koelle (Polyglotta Africana) gives specimens of Baga
and Landoma, both of which are closely allied to Timne, and
the Landoma appear to be the Rio Nunez Baga, of whom he
says that they have a different language from the Isles de
Los and Rio Pongo Baga.

A Timne tradition recorded by Schlenker says that the
Baga (Baka) were expelled by the Timne from Port Loko.
If this is so, it is clear that there must have been a Baga
invasion preliminary to the Timne invasion, said to have
come from the east, as it is clear that Timne and Baga are
fractions of a single tribe.

It is, however, difficult to see how the Baga, on this
theory, reached their present seat, unless they are more
numerous than appears to be the case. The Rio Pongo
would perhaps be accessible by sea, but the Rio Nunez
appears to be too remote for a wholesale emigration by sea,
and a land journey can hardly be regarded as probable.

As the Timne tradition makes them immigrants from the
east some four (?) hundred years ago, contemporaneously
with a Mandingo migration apparently, it is at least
equally probable that the Timne were separated from the
Baga groups by a wave of Susu invasion, as that the Baga
were forced away from Port Loko by pressure from the

Timne or in actual war. There is said to be a Landoman
tradition that the Timne migrated east under pressure of the
Susu.

§3. As to the position of Timne among West African
languages, there is not much light. It belongs to the sub-
family which inflects nouns by means of prefixes, and makes,
as a general rule, the adjective, and in the case of inanimate
objects the pronoun added to the verb, follow the prefix of
the noun — e.g. k-ont ko-bana ko-bak ar-on ara-fino
(a big tree blocks the good road).

It is thus brought into relation with both the Bantu and
the Hamitic families of languages, and some thirty years ago
G-. A. Krause (Zeits. f. afrikanische u. oceanische Sprachm,
I, 250) maintained that Timne is actually a Bantu lan-
guage. His arguments are, however, vitiated by the
assumption that all Bantu roots are monosyllabic. More-
over, out of the fifteen Bantu roots assumed by Krause in
his best examples, only eight are recognised by Meinhof in a
form approximately resembling that demanded by Krause's
argument.

Further, it is generally recognised that the roots of a con-
siderable number of Bantu words are identical with those of
the Soudanese languages ; no mere partial evidence of root
identity, therefore, carries the matter further. As regards
the formative elements, these are by some Bantu scholars
derived from an Hamitic language ; and if they were taken
over by the proto-Bantu, they may equally well have been
taken over by Soudanese tribes in close contact with
Hamitic languages. At the present day non-prefix lan-
guages in the vicinity of prefix languages tend to take over
their prefixes and the general construction dependent on
their use.

There is, however, so little agreement upon either the
essential characters of the Hamitic languages or the frontier
between Hamitic and Soudanese, that theories seem to be
premature.

GRAMMAR

§4. The following sketch of Timne grammar does not
profess to be more than a summary of Schlenker's work,
with which I have compared bulky manuscript materials
kindly loaned by the Church Missionary Society. References
to Schlenker's grammar are in Clarendon type, e.g., S. 5.

§5. PHONETIC SYSTEM.

Consonants.

b. p.

X), resembles gb ; with glottal r, flap r.

stop ; often near p. r*, rolled r.

d. s.

f. s, fricative, as in show.

f, bilabial. t, postdental, unexploded ;

h (rare). resembles English th in

k. sound.

1. t (ts), retroflex t, often heard

m. as tr, or c,

n. w.

n, velar nasal. y.

Vowels.

a, father. i, ravine.

a, forward a. i, it.

9, the (before consonant). o, so.

a, but. q, all, pot.

e, close e. u, fool.
e, very narrow e. u, foot.
e, let.

Vlll

Diphthongs.

ai. Qi, oi.

au. ui.

e,i. 9i.

Tones.

' high ; N low ; ^ falsetto (long), or numbered (1, high ; 4, low),
sign of nasalisation.

§6. As regards the consonants the most conspicuous
features are the absence of g, and relative unimportance of d
on the one hand, and the presence of an exploded retronex
t (t) ; as an auslaut it is derived, at least in some cases,
from an earlier form tu.

It should, however, be noted that g is found in combina-
tion with b (b), though the sound often resembles kp more
closely than gb.

Final r* is frequently strongly rolled ; s is midway between
s and sh and is perhaps a retroflex s.

Among the vowels the distinction between open a (a) and
closed a (a) is sometimes important ; the latter sometimes
becomes 9 ; generally speaking a is the common vowel ; the
difference is made in these pages only when confusion might
arise.

a, a, e, e, and i, i, are distinguished only where there is
risk of confusion.

Letters are pronounced as in Southern English, unless
otherwise stated. It should be remembered that consonants
are usually very fully articulated, so as to produce the effect
of a neutral vowel sometimes, e.g., Turnqk, samok ( = smoke).
In the texts, which present the sounds as heard, these
intensive vowels have, as a rule, been noted, where the
individual words are not separated, as in QkalQpa(= q kal
pa), he again said.

Some of the vowels are diphthongised, especially before n ;
and the vowel in ten is almost the same as in English chain.

The falsetto tone is used with monosyllables such as-
SQnk, all.

§7. Stress. — The stress usually falls on the first syllable
of a word, exclusive of prefixes ; the incidence is not changed
by a suffix. There are a few exceptions such as kabalai,
basket ; kara, scrape off. In the case of nouns with insepar-
able prefixes the first syllable takes the stress, as the vowel
is properly part of the word, though normally no Timne word
begins with a vowel, pronouns excepted. Where a noun is
associated with a word that may be a verb or an adjective,
the main stress falls on the verb in the first case, on the
noun in the second.

§8. Tones. — The role of tones in Timne is comparatively
small, owing largely, no doubt, to the part played by prefixes
in distinguishing the homophones. Among words dis-
tinguished by tones may be cited :

bi, hole ; bi, black,
a sum, fast; asum, dark.

Tones also play a certain role in sentences, e.g. :

kg won, and the other.,
kg won, and he went inside,
kgwywon, and the other went inside.

PEEFIXES.

§9. The key to the Timne language is the use of prefixes
(and to a less extent of suffixes, see §53).

(a) Prefixes are used with all nouns to denote the indefinite
and definite states, corresponding to nouns in English
without or with the article ; and each of these forms has a
corresponding plural (see Table II, S., 13-19, 195-208).

(b) The adjective takes a corresponding prefix, and is in
many cases formed from the verb simply by the prefix.
(S., 18, 237.)

and all pronouns of the neuter class, take a form correspond
ing to the prefix of the noun to which they refer (Table II,
S., 69-111).

§10. The following lists show the principal prefixes
(Table II), with the classes of nouns (Table I) to which they
mainly refer; (a) are nouns indicating animate objects,
(b) are nouns referring to inanimate objects (S., 19).

Table II also shows the correspondence of the more import-
ant classes of pronouns, and of the prefixes of the numeral.

1. o(a)
u

2. a(e)
na .

3. a (to. e)
ha ...

4. Q(t9)

5. k(e),(t[e])

6. i, a (m[a])

h(a)...
7a. r(a), (ta)

(s) ...
7b. ra (na)

8. ma ...

9. (e) ...

Table I. — Classification of Nouns.
. . . (a) human and rational subjects.

(a) animals, birds, snakes, etc.

(b) (i) shrubs, vegetables, products
(some), trees (some); (ii) tools,
furniture (in consonance with aka,
eka, thing).

(a) large animals.

10. Q

(a) large animals.

(a) small animals, insects, collective
nouns.

(b) large trees and long objects.

(a) small quadrupeds, birds, insects.

(b) some trees.

(a) animals and collectives.

(b) rope-like objects.
(b) liquids.

(b) (ii) materials, goods (in consonance

with eye,t things).
(b) local nouns.

11. a, q, ke,, ma, (b) abstract nouns,
o, ra, s, to.

§11. (a) It is clear from the tahle that certain prefixes are
used in the singular only:

d(a), i, k(e), n, q, r(a), re, t(a), u, w;

others are used in the plural only :

na, p(e), y(a), y<>.

Either singular or plural are :

a, e, 111(a), n(a), t(a), s.

(b) Of these e, and o are unchanged in the definite state ;
but u is sometimes found for q in the indefinite state.

(c) ka, po, re, and to, become ka, pa, ra and ta in the
definite state, but may also prefix the vowel a, which is used
with the indefinite forms ka, ma, na, ha, ra, ta, ton a, cows,
tana, the cows.

(d) aha may be changed to an before d, n, t ; am before
b, m, p ; an may also be used for an and am, and is found
before b, f, and k; man may be used for ma. But these
variant forms are used only with nouns : e.g. ant is, knife,
amporo, Porro, ahfom, people, etc.

(e) The ordinary vowel for forming the definite state is a,
but i may be used with h(a) in the singular and ma in the
plural.

§12. It is of some importance to note that the prefix is
inseparable in words that originally began with a vowel, such
as kota, cloth ; rim, word; nant, fire. Where the preposi-
tions ro or ra precede such words, the prefix is not dropped
according to the ordinary rule (§68), e.g. rokor, in the farm,
robunip, on the head.

In other respects, however, inseparable prefixes follow the
same rule as separable prefixes.

§13. Adjectives follow their nouns in the definite state ;
a is the definite prefix for all save —

(i) Adjectives with nouns in e, or y, which take q.
(ii) „ „ „ „ o or w, „ „ o.

(iii) „ „ „ „ i(h), i(ma), which take i.

Anomalous Forms.
§14. Certain anomalous prefixes and forms are found in
nouns in common use : —

(a) tasem, mas em, beetle,
kalop, elop, fish,
wer, ter, rat.

wir, tir, goat.
wor, tor, duiker.

(b) wan, wut, child,
wat, af^t, child,
wuni, a f om, person.

(c) nof, yof, moon,
raf on, af on, hair,
kata, mat a, hand,
kayak a, da yak a, good rice,
kola, pola, rice grain,
rasa, masa, breast.

tei, matei, thing, matter, character.

§15. A number of words have either no plural or no
singular form, e.g. afat, iron; makomp, palm wine; edi,
dust; s on t, pubic hair.

NOUNS.

Formation.
§16. (a) Abstract (verbal) nouns are formed from verbs by
prefixing ka to the infinitive; e.g. kebak, being hard, hard-
ness, from bak, to be hard ; kobal, expulsion, from bal, to

expel.

(b) Other nouns are formed by the prefixes a, e, ra, eis;
e.g. abiai, journey, from biai, to go on a journey; edi,
victuals, from di, to eat; rabaki, old age, from bak i, to
be old.

Xlll

take the prefix a, corresponding to aka, thing; materials
take §, corresponding to e,ye,t, things.

((/) Nouns denoting an agent are formed by a prefix o
from verbs, e.g. obok, a mourner, from bok, to mourn.

(e) Many verbal nouns are joined to wuni, person, to express
the same idea; wuni kodif is equivalent to odif, murderer.

Gender.

§16. Gender is not indicated by any change in nouns ; sex
is shown by the use of the words runi (male) and bera
(female), or by different words, e.g. kotopi, cock; kabat,
hen.

§17. In pronouns (§9) two genders, common and neuter,
are distinguished.

Number and Case.

§18. Number is indicated by the prefix (see ante, §10).
The direct object of a verb, of which there may be two, or
even three (§ 50), follows the verb. Of, to, with, etc., are
indicated by prepositions or by the form of the verb in
certain cases, e.g. yona, to make for (a person) (§§52, 53).

§19. The vocative is indicated (a) by its place, or (b) by
the absence of prefix, e.g. yari, pussy.

ADJECTIVES.

§20. Attributive adjectives are (a) Derived from verbs by
the addition of prefixes determined by the form of the
noun (§13), e.g. baki, big; bak, laden; baki, unloaded.
(b) Compounded by verbs and governed nouns: oba amera
ban, passionate; otui fat, inaccessible; ofof tei, talka-
tive. The verbs so used are: ba, have ; k a s i, refuse, fail ;
bQt, be pleasant; foi, be easy; tar a, know; tui, be hard;
ye.nki, be soon, quick. Verbs compounded with tei, thing,
expressing adjectives with the terminations able, -ive, -ish,
-ful, etc., may be placed under this head, (c) From other
nouns which may drop their own prefixes, e.g. osein okapet,
a town animal. (d) From these adjectives are formed

XIV

negative adjectives by prefixing te (tse). (e) Be, all ; bor, all ;
reman, pure, all; s^nk, all; son, only, and other adverbs,
are used as adjectives. S., 46-50.

§21. Adjectives derived from transitive verbs are used in
an active sense (with an object), or a passive sense, e.g.
tanki, which means either melting (active) or melted.

It should be observed that certain participial adjectives
have a gerundial sense, e.g. bar a, to be added; whereas dif
means simply " killed."

§22. Attributive adjectives follow the nouns they qualify.
Wuni, wan, and a few other nouns take adjectives without
prefixes (see §§ 9, 13).

§23. Predicative adjectives take no prefix, unless they
immediately follow yi, to be, or a similar verb ; if an adverb
separates verb and adjective, or the verb is negative, no pre-
fix is used. (S., 237.)

§24. Adjectives are compared by the use of ta, yet; ota
bunda, it is bigger; or tas, tasi, tasa, past.

For the superlative the word be, all, must be added:
otasiha be, he is best. (S., 52.)

§25. Personal (u used with nouns denoting animate beings)
possessive adjectives are : mi, mu, oh, su, nu, hah, with the
appropriate prefix, which is the same for all persons, except
sometimes the third (see Table II for neuter forms, used with
nouns denoting inanimate beings. (S., 103.)

Prefix.

1st person.

3rd person.

o, u, w (indef.), k

d ... kemi ...

koh.

na, a

... ami

non.

... emi

yon.

o, ow, ka, aka

... kami ...

koh.

ua, p, s ...

... tQmi ...

ton.

axa, at), as, La

.. ... tami ...

ton.

... mami ...

mon.

ra . . .

.. ! rami ...
!

ron.

TABLE I.

PEEFIXES.

To face page xiv.

Nouns.

[ndefinite.

A (plural).

Definite.

B (plural).

* Pronouns.

fPossessive (neuter). Verbal (neuter).

3rd. i Subjective. : Objective

Demonstrative. 1'elath

Numerals.

Indefinite.

Definite.

3. 4.

A. — Separable.

1 a-, ha-...

. ma-, ta-, e-, ye,-, ya

-, ain(a)-, am-, an-..

ania-, ta-, ata-, e-, eye-, etc. ...

ami

hoii

.' iia

.! hi •

aiie, a ne

. aha

...i(h-) ...

lii-

. . . aharaii.

i' da-, ra-, ra- .

• »a-, te-, e-, ye-, ya

, ara-

ana-, ta-, ata-, e-, eye-, etc. ...

rami, dami

ron

. da,ra, ro ..

. ri, di

are

. ara

r-, ow-...

0111-

... om-

0111-

... Qwqmaran.

3 e-

, (pi. ofl) ...

• ■ s-

eim

y«n

. e

• yi

eye ...

■ ^}'e- sya

y§-

... §-

...' eyqraii.

4 i-, a-, na-

., ma-, man- ..

.. iha-, an(a)-, an- ..

, ama , ainan- ...

ami, nni

11011

. na

. in

ane

. ana

... 4

5 kG- ...

. to-, pa-

.. ka-, aka-

ta-, ata-, pa-, apa-

kami (kami) ..

k'oii

. ka

. ki

ake

. aka

(J ma-, man-

.. (pi. of 1,4)..

.. ama-, aman-

nianii ...

mon

. ma

. ma, na ...

ame

. ama

ni-

... ni-

... aniaran.

, na-

. (pi. of 2) ..

.. ana-

nann ...

iioh

. na

.in

ane

. ana

...I 7

... n-

... anaran.

8 o-, ii- ...

. a-, ha-, to ..

• o-, QWO-

ah(a)-, am-, an-, ta-. ata

kami

koii

. 0 ...

. ko (koii)...

owe

. QWQ

k-, ow-

om-

... om-

om-

. . . owomaran.

9 pa- ... .

. (pi. of 5) ..

. . pa-, apa-

pann ...

pqn

• P9

J pi

ape

. apa

... 9

pa-

... pa- ...

P-

... aparah.

10 ta-

. (ma-)

.. ata-

tami ...

ton

10, 13 1

... t-

... ataran.

ll to- ...

. (pi. of 1,3, 5

.. ta-, ata-

tami ...

ton

. to

.i ti

ate

. ata

... 11 )

•'

12 ye-,ya-

. (pi. of 1,2)..

•• SJS-, eja-

emi

yQ«

f -

sye •••

■ eye, Qya

... 12

... eje.ran.

B. — Inseparable.

13 d-

... s-

... ad-, od- ...

as-

taniu ...

toii

ate

ata

14 k-

...t-,p-

... ak-

. . . at-, ap-

ta, pa

ti,pi

ate, ape

ata, apa

15 • n-

16 r-

...m-,y-
... n-, s-

... an-, in- ...
... ar-

• ■ ■ am-, ej-

... an-, as-

§ye

eje, eja ...!

17 w-

ow-

* The pronominal forms refer to column 1 of prefixes only.

t For possessives with animate :

§25.

The ordinary form, compounded by a word meaning " of "
and a personal pronoun, always follows the noun ; the
emphatic form generally uses the prefix o (a) when it agrees
with a noun denoting a living being, and usually precedes
the noun. (S., 79-85.)

With neuter nouns the prefix corresponding to the noun is
used (Table II; S., 103-108). There is also a form com-
posed with ti, it, the, preceded by the proper prefix, which
refers solely to inanimate objects; kati (pi. ahan) is also
used as a demonstrative, meaning " that." (S., 109.)

§26. Interrogative adjectives are the same in form as the
pronouns (see §39).

§27. Demonstrative adjectives prefix a to the distinctive
consonant of the prefix of the noun, followed by e, e.g. are,
ake, this; owe and eye are used with o, d, e, y. e is
dropped and ah added to form the second demonstrative, e.g.
arah, that; ke, rah are added to the full form of the
emphatic pronoun (§34) to form a compound demonstrative,
e.g. diare, it is this ; diaran, it is that. (S., 303-316.)

§28. Indefinite numeral adjectives are : —

be, se.hk, all.
son, only,
lorn, another,
nam, a certain.

XVI

NUMEBALS.

§29. Numerals take different forms according as they are
used absolutely, with nouns denoting animate beings, or with
nouns denoting lifeless objects. In the latter case the form
of the prefix follows that of the noun (see Table II).

Living beings.

Absolute.

Indefinite.

Definite.

pin ...

kin

okin, ukin.

poreh

naran

aharan.

pQsas

asas

ahasas.

panle

nanle

ananlQ.

tamat

tamat,

[tamat] rokin (with one), etc.

etc.

[tamat] de ran (with two).

[tamat] re sas (with three).

[tamat] renanle (with four).

[tofAt].

[tofAt] pin.

[tQf At] porQii.

koba.

kaba pin.

koba tofAt.

toba tereii.

toba toreh tofAt.

toba teas.

toba tosas tQf At.

toba tanle.

taba tanle tofAt.

100

kerne kin.

101

kerne kin nin rokom (one
on top).

200

teme tQrQii.

1,000

awul hin.

2,000

ewul yeroh.

100,000

ewul kerne kin.

XV11

§30. Tamat and tgf At may be omitted in the following
numbers: 6-9, 11-19, but only in continuous counting.
§31. Ordinals are —

tgtgkol

.a J

first.

mot;

tando, second.

Succeeding numbers are formed with a relative pronoun
and the verb beka, make; e.g. owo beka asas, third; the
same form is used for second also in the case of some inani-
mate objects.

§32. Distributives are formed by repeating the numeral,
kin ukin, one by one. Adverbial numbers are formed by
adding an to the forms win, mar an, etc.

Like possessive adjectives, pronouns fall into two classes ;

(a) personal, used by nouns denoting animate beings ;

(b) neuter, used by neuter nouns.

§33. PEKSONAL PKONOUNS.

The personal pronouns are used with a verb in two forms :
(a) simple, (b) emphatic ; in all but the third person plural
the form of the subjective differs from that of the objective
pronoun (S., 71, 72) ; there is a third form, used without a
verb. The simple forms are : —

Singular.

Plural.

Subjective.

Objective.

Subjective.

Objective.

ma ...

mi (na)
mu (nQ)
kQ(ng)

so (a)
no (a)
na . . .

su.
nu.
na.

§34. Emphatic pronouns are formed from these by adding
the letters in brackets. Absolute pronouns are formed by
adding n to these forms again.

XV111

§35. Eeflexive pronouns are formed by reduplicating the
emphatic form and adding ne (self) to the second word.

§36. Pronouns compounded with no, (here with, to, or from)
and ro (there with, to, or from), have special forms for the
third persons, hoh, hah ; otherwise the simple objective
forms are used, e.g. nomu, here with you.

§37. Demonstrative pronouns are as follows : —

Singular.

Plural.

This

That

Qwe ...
q won

ahe.
ahah.

These may be compounded with emphatic personal pro-
nouns, e.g. konowe, this one. Absolute forms add ah
owean, this one.

§38. The relative pronoun is owo, plural aha.

§39. Interrogative pronouns are :

kane, who, whom,
ko, what,
reke, which,
to, how many.

§40. Indefinite pronouns are :

be, sehk, all.

kin, one, some one.

lorn, another.

nam, wuni, some one.

wuno(h), such an one.

wuni o wuni, every one.

Each other is expressed by a form of the verb (§52).

NEUTEE PKONOUNS.

§41. The form of these is determined by the prefix of the
noun (see Table II ; §9 (c)).

XIX

$42. The simple form as a rule has a in its subjective, i
in its objective form.

§43. Absolute pronouns are formed by adding n to the
emphatic pronouns, e.g. konon, (this is) it.

§44. Emphatic pronouns are formed : (a) by adding a to
the objective form of the simple pronoun, save that ki
becomes kgno, or wo ; (b) by eliding the i of the words thus
formed ; (c) by dropping the a and assimilating the form to
that of the objective pronoun; kong becomes kgn; o and
pe are used with impersonal verbs. (S., 91.)

§45. Reflexive pronouns are formed from the absolute
pronouns by adding n q to the reduplicated form. Contracted
forms are also in use, e.g. (full form) pi an piane,, (contracted)
pia pianQ, pe.pene,.

§46. Demonstrative pronouns are formed from demonstra-
tive adjectives (§27) by adding an; arean, this one.

§47. Eelative pronouns differ from demonstrative adjec-
tives by suffixing a instead of e to the distinctive prefix
consonant, e.g. aka, a pa, which.

§48. Interrogative pronouns are formed like the absolute
pronouns by adding a; the only exception is kgn a.

§49. Indefinite pronouns are :

ra, raka"! ,-i .

> something.
tei J &

tei o tei, everything.

VEEB.

§50. The form of the verb undergoes no change, but the
moods and tenses of European languages are expressed by
auxiliary verbs and particles. Verbs are personal or
impersonal; the latter frequently take two objects. Some
personal verbs may take three objects, e.g., yepara mi kg
alii, borrow me a canoe from him.

The transitive and intransitive (or passive) forms of the
verb are often the same, e.g., bgtor, to love, or, to be loved.

B 2

In other cases a change of suffix marks the difference, e.g.,
DQti, pluck off, bote, drop off.

§51. There are a small number of suffixes (S., 116-140),
and combinations of these raise the total number of possible
modifications of the root of the verb to nearly 50 ; but the
majority are of small importance.

§52. Verbal Forms.

1. Eadical.

2. Eeflexive ... ... ... ne.

3. Directive (" for " or " with ") (i) na (a is used with 5, 7,

9, and in doubly rela-
tive verbs with 8).
(ii) or.

4. Inchoative (beginning) ... a, o.

5. Eeciprocal (spontive) . . . ane.

6. Causative ... ... ... (i) os.

(ii) a.

7. Eeversal (i) i.

(ii) *

8. Pretence ... ... ... or.

9. Frequentative ... ... qs, ot.

§53. (2) The reflexive usually implies that the action of
the radical or simple verb is exercised on the subject, e.g.,.
difne, to kill oneself; but the meaning may also be given
by an English passive, e.g., dinne, to be lost.

(3) The directive verb has two objects, when it is transitive
in the simple form ; the second object is (1) the person for
or against whom something is done or the instrument with
which it is done, e.g., besa, to dig with, or (2) a local relation
such as about, to, on account of, e.g., balor", to dispute about.

(4) The inchoative form signifies "beginning to," e.g., bia,
to grow dark.

(5) The reciprocal form combines the reflexive and direc-
tive form and signifies " doing for each other," or of its own
accord, e.g., fa tan e, to come near each other, or of one's own
accord.

XXI

(6) The causative form turns an intransitive into a
transitive form, e.g., bakas, to make heavy.

(7) The revertive form implies that the action of the
simple verb is reversed, e.g., kanti, to open (kanta = to
shut).

(8) The suffix (a)r indicates a pretence of the action of
the simple verb, e.g., bar, to pretend to have.

(9) The frequentative form implies the repetition of the
action of the simple verb, e.g., bokas, to cry much.

§54. The above forms may be combined in various ways,
e.g., the suffix asiaan^e indicates doing something for each
other.

§55. In addition to suffixes, the meaning of the verb is
modified by (a) auxiliary verbs, and (b) particles, which serve
to indicate what are in European languages termed moods
and tenses. The following table shows the principal modifi-
cations for mood and tense : —

Table III. — (a) Auxiliary Verbs, (b) Particles,
(c) Interjections.

1. Subjunctive (ought, would, (b) na, nan [2, etc.].

etc.)

2. Potential (can, could) ... (a) bali, tana.

3. Conditional (b) be [(1)].

4. Negative ... ... ... (b) he,, fe, te (emphatic)

[2, etc.].

5. Hortative (let) (b) ta, me (1st sing.); ma,

mg (3rd sing.) [1 ; 1 or 2].

6. Optative (prayer) (a) kankQ, yandeh.

„ (prayer against) (b) kankQ te, yanden te,

sakti.
(c) sakg, tehQ.

[1] indicates that the word stands at the beginning of the
sentence, [2] that it is in the body of the sentence.

The first form of these moods may be illustrated by a
simple sentence : be iftalihe, na bal, if I were not able to
write.

XXII

ta (5) is used at the beginning of the sentence, to.kqdi,
let him go and eat ; ma is used for the second person singular
and all persons of the plural ; mafonta, let us lie down,
kankq (6) followed by a verb in the indicative, y and en by the
imperative ; a negative may be added ; or sako, saki, teho
be used to express a wish that something may not happen,
e.g., teli g (to) mo tapmie, mind don't chop me.

§56. Verbs may also be compounded into other verbs,
e.g., baki sot, to be difficult to sew —

(1) bak, to be difficult.

(2) bek, to be tit.

(3) bot, to be sweet.

(4) f oi, to be easy.

(5) kasi, to refuse, fail.

(6) tara, to know.

(7) tui, to be hard

(8) yenk, yenki, to be quick.

(9) ba, to have, governing a noun, e.g. —

(a) ba amera, have sense, intend.

(b) ba kor, be pregnant.

§57. Conjugation. (S., 407-422.)

Aorist tense
Progressive tense

Perfect tense
Future tense

ibal.

iyi qbal ; mine me balah.

iti Bal ; ibq bal, etc.

ipon bal.

iti (ito) bal ; mine me bal.

iti ko bal.

iti re bal ; iti poh bal.

iti re poh bal.

bal (sing.), bal nQii (plu.).

bal, kobal ; tabal, tokabal.

bal, balah.

„ perfect tense
Imperative mood
Infinitive mood ...
Participle

§58. The perfect is formed by the auxiliary verb pon, to
finish ; the future may be formed with ti or ta, with the

XXI 11

particles me, mQ, ma, used as mentioned above (§55), or by
using the verbs kg, to go, re, to come.

The progressive tenses are formed with yi, to be, and the
simple participle; the particles me, mo, ma, with (a) the
participle in an, and(fr) the verbs kg and re ; the particles ti
or t a with the simple participle ; or the verb bg, to be engaged
in, with the simple participle.

§59. There is, properly speaking, no present tense, as the
form ibal means I write, or I wrote.

The participle is either active or passive in meaning ; bal
means writing or written ; the suffix a h indicates that the
action continues at the time of speaking.

§60. The passive form is often supplied by the third person
plural with a as the pronoun ; adif kg, he was killed ; or by a
real passive use of the verb, akant ka pon but as, the
-tick has been shortened. Some verbs like botar, to love,
are both active and passive in sense ; and other verbs may be
found in a passive sense, e.g., masar ame ma ba kapat,
these stones have to be cut. In this connection it may be
recalled that participial adjectives are also active or passive
in sense.

§61. The subject stands first; when the subject is a noun,
a reinforcing pronoun precedes the verb. The interrogative
sentence follows the same order as the affirmative.

§62. The object follows the verb ; and when there is more
than one object, they follow the inverse order denned by the
suffixes of the verb, the object of the simple verb coming-
last (§50).

§63. In the second person singular imperative no pronoun
is needed ; in the plural it follows the verb, and any object
pronoun precedes it. If the imperative is negative (with te)
the pronoun precedes the verb.

§64. A pronoun object may follow the auxiliary verb and
precede the principal verb, on which it really depends ; e.g.,
g tap on mu sgm,he will altogether devour me.

§65. Two pronouns are used with impersonal verbs — g and
p a ; g expresses a state which was or used to be, or is regarded

XXIV

as usual ; p q is used of the immediate past aud the present ;
o yim'li tenQn, it is gloomy to-day; pa bia, it is getting
dark. Pa is commonly used with the long form of the verb,g.#.,
po lompi, but it is possible to say q lomp or q lompi,
though the latter usage is infrequent.

ADVERBS.

§66. Adverbs may be single words or phrases ; in the
former case they may be used generally, or associated with
certain verbs or adjectives.

Generally speaking they follow the word they qualify ; a
few come between pronoun and verb, or auxiliary and main
verb.

§67. Among the more important adverbs are : —

(a) be ..

. all, wholly.

se,hk

... all.

ben ..

. truly.

so...

again.

bo ..

. only.

ta ...

. . . yet (not).

fisa

. better.

taho

. . . not.

hali . .

. very.

to...

how.

lemp ..

quickly.

te...

. . . not.

res

. quite, first.

yai

... in vain.

(b)bQt ..

. early.

pali

. . . all day.

dis

. yesterday.

tani

soon.

bes

. all night.

tApo

formerly.

ha ..

. till.

tete

now.

nana ..

. to-day (past).

tenon

. . . to-day (not
past).

ri.

de,, rq . . . here,
l^hkqn yonder,
rah, ro yonder.

XXV

(d)hq (ta), not?
fgta.

ko
to

teke
tela

why ?
how.
where,
when.

For fuller lists, see Schlenker, §§171-185.

The falsetto tone is used with some monosyllabic adverbs,
e.g., s'tfnk.

PKEPOSITIONS.

§68. A preposition precedes the noun it governs, and the

prefix of the noun

is dropped ; many of them are used as

adverbs also.

(a)dfcrq

with.

... till.

ka, ka . . .

... in, through, by, from, at, on, of,

with, etc.

. . . with.

. . . except.

ta, ta, toka

. . . for, after, as to.

(6)nQ

here with.

ra, ro ...

at, in, to.

r°.

. . . there with.

It should be observed that the sound a indicates nearness,
o remoteness ; cf. the vowels ran (near), ro (remote) yonder.

With the prepositions ra and ro the prefix is usually
dropped, ropet, in the town.

CONJUNCTION'S.

The principal conjunctions are : —

. . . and.

... if.

be payi...

... if.

XXVI

de, re ...

... and, or.

... and.

kama ...

... that.

kgre

but.

ma, mg, mo

... as.

... and.

tanho . . .

... that not.

toka

... therefore

for.

y^yi •••

... and.

TIMNE STORIES.

CONTENTS.

Timne Stories.

PAGE

The Sleepy Men

The Greedy Man and the Sponge ...

The Amorous Man

Marriage of the Spider

The Sheep and the Cat

The Waker of the Dead, etc....

The Two Old Women

Why Chimpanzees Don't Farm

Konisara

The Woman and Her Daughter

Love of Wives ...

Conversation ...

The Spider and the Rich Man's Son

The Man and the Ronshong ...

... 55

The Man and the Krifi

The Jealous Man

The Spider and the Skin

The Spider and the Chameleon

XXX

PAGE

How to Play Wari

The Man With Four Children

The Spider and the Chameleon

The Spider and the Hare

The Twins

The Spider and the Krifi

The Chameleon and the Lobster

The Girl and the Python

The Spider Wishes to Marry...

TIMNE STOEIES.

Anfgm nakadira.

The Sleepy Men.

Anfem nakadira naran an banq. Tq qwq yif :

Men sleepy two met together. So the other asked :

mbqri monkoi ? Tgpa : a bal mi

my comrade, where are you going ? So he said : they drive me away

te kadira kebana TQPa munona di monkqyi

for sleeping too much. So he said : where are you going ?

Tqwo okali ma pai ta kodira kebana tabalmi.
So the other one said : say for sleeping too much they drive me.

Tqtotokq qpa mainyira rasqno ; kamainyira, diq
The tirst one said : let us sit here ; so they sat, there

qdira ; re ainyiran q ra mir kq te ainyiran

he slept ; there the python came and swallowed him ; so the python

qkal robat kankwi qkal kq mir kq

went to water-side ; and the crocodile again swallowed him ;

de oka romant ore kal mir ankwi ;

there the water animal came and again swallowed the crocodile ;

dq qkapQra qdeka kqtan de ore dif

there the hunter came walking, there he came killed

qka romant.
the water animal.

De a re tin kq, rq a re bAp ankwi,

There they came and skinned it, there they found the crocodile,

dq awura ankwi, kakel tin ankwi,

there they took out the crocodile, again skinned the crocodile,

de abAp ainyiran, de akol tin ainyiran,

there they found the python, there they again skinned the python,

de a kq bAp qlariba; diq qponsinq

there they found the man ; there he wiped himself

parof kopa ibiin dira. Ti o kol kg

quickly and cleanly, so he said : I nearly slept. So he went again,

kobik ro Qrian qyi, de, oko bAp

and reached where his comrade was, there he went, found

abaf ankant, ban kari potoi ; di

they brushed the bush, till they have burnt ; there

a ko kuta kama kg kAp ko katala ; dig

they went to hoe and scratched him with the hoe ; then he

oponsine kQpa ibun dira.

wiped himself and said : I nearly slept.

OLANBA ODIR OBANA I OLANBA UNEKE KOBANA.

A GREEDY MAN AND A MAN WHO IS A " WATCHPOT."

Oyeba kane^ke, obAp oyeba radire obaf ankant ;
He who has " sponge " finds one who is greedy brushing the bush ;

qkarane, makome ; mobok obAf

he brings with him palm fibre ; when he meets him who brushes

ankant to koriko topa ta kaneke, todir"

the bush, he salutes him, he says : for sponging, that's why he

comes,

towo opa minen mAen tarodir" robana te iwur*

so the other says : I myself for greediness great I come from

ropet topa han ipo DAf akc/r ake

the town ; he says : till I finish brushing the farm this,

nBelie di re anak.
you cannot eat here rice.

Topa ampaipami tidine ni hantankan ;

He says my pipe I will be satisfied to eat for ever ;

opobAf ; to odir" opa dine ni bo

he finishes brushing ; so greedy man said : only be satisfied with it

kere tibalanm yetemedi.
but I will " greedy " you my food (not give you food).

Orani kadirobana otonboi okerg adaradi

The wife of the greedy man, when she cooks, carries the food

rokant : n^ke kenapi nt/' tqnsa tafati.

to the bush ; the sponge obstinate stays looking for grains that

fall.

Tgnqke konapiari gpa anfam ainu riako kebansemi ;
So the sponger says : your people, they go and welcome me ;

a : nbuke, 11a ropet tara dii~9mu. Tapa

they say you ran in the town on account of your greed. So they
from them say :

traikgde; tQpa titraiko han koreri kaluluk ;

try him ; so he says : I will try him for a whole year ;

royi han ka pobAf ; han kayota

there he stays till they finish brushing ; until the trees cut down

epowos han, katoi. gyira tun ; ompaipami

finish drying all, they burn, he sits obstinately : my pipe is

abe.kami ; rQyira han kapuwunkar*

enough for me ; there he sits till they have cut down stumps

feu ; topa takaneke te atglami kanka

altogether ; so he says for sponging I am called so that

i re balamu radir~ ka awon kobala ko

I come and drive away greed from you. And they keep on refusing

him

anant kanka ofutane k osumok komo gokane

fire, so that he may stop smoking so that he may get up ;

ko kowai matis epak kaoa takaneke

so he went and bought matches, twenty packets ; for sponging

te dibo «on ta kapim yenkin radir^. Ta akotela mi
I come only for removing now greed. So they went and

called me
rotoron.
from the east.

Dir obana gkonbwi anwutnati osarnQraha

Greedy obstinate man when he bears these children, sends them

ropet ka wont kon 0 nantepo nako' apala.

to town to his brother. He says : they will finish for him the rice.

Ta n^ke, kgnapian opa • online tanek^di.
So greedy sponger says : I will keep on sponging.

maneke, bu
you watch pot only

Nanaman kone mAiii
Comrade he himself

kere apalapa
but this rice

owop bo
he persists in

Eoyi han kakuta han ka bum akor*

There he stays till they have hoed till they have watched over the

farm,

han kapala palol. kaneke kanapian otamarv kabanka
till the rice is ripe. So greedy sponger builds a farm house,

k opa apala palol api tai tara do mafita qfuke ate

so he says : this rice that is ripe I must know where they throw

the husk of it.

Taradirobanan opa

So greedy man says :

ntamhepide.
you will not taste it here.

kasumokakon tun
his smoking only.

Anfam ropet kansumar* neke kanapian a' tatraibo tun
People in town send to sponger, say that he must try only

kanka owura yenkin dir" kanapien ropet

so that he may take out now the obstinate greedy man in town,
(i.e., bring back)

kama neke kanapian yo yet komani y'orani ka

so that sponger makes friendship with wife of

dir" kanapi ; ke oboi~ako tin teton

obstinate greedy man ; so the woman begins now to

kokeako anak.
steal for him rice.

owon
go to

kg gbom ko opa
So the woman says

kerne taran ;
two hundred :

okaran bo
learnt only

ropet
to the town ;

ropet.
to the town.

molo esura mkarana ? ko

how many chapters do you read 1 he says :

ko obom kgpa owade, owosami

so the woman says keep trying, my husband

esura kaba trai ka man wurako

chapters twenty, try that you bring him

anwutami me kom be, gpo somarana
my children I bear, all, he has sent them,

Ka anwQiitiiQii arekoriko kopa nant

So his brothers came and visited him ; so he said : fire

noy^vi tonun ; kamankal.

is not here to-day ; so they returned.

Ka ambarmono are,sQ koriko yo kal bo so pa

So his father's brothers came again to visit him ; he only said

again

mqniQmo tab gpa. Tq dir* konopion opa :

the same words he said before. So the obstinate greedy man said :

q : nako lukami ateyeti kote kanka

he said They came and brought me this thing because so that

korepiini radii™ kere, tubaie pa'

he came and plucked the greed from me but it matters not,

ta ambarinano ankalane. to oten omori, o

so his father's brothers returned. So he sought mori man, said :

tomori oteyo owur ko deyo ;

let the mori man do that he does uot go out ; so he came do ;

o atosoma opuri tane.

he (obstinate because he has been used to it.
man) said :

Danyira han kobera motoii ; ko kane omanekon
There they sat till the woman cooked ; she told her friend

ko bo iwura tani anak ko yira yindi ;

she said if I soon take out the rice, go and sit and eat ;

orimi motolgman yeni, koputono,

the man when he heard this, as soon as cooking was done,

kgrno fisane kama akane neke konapian

he " dies ;' (in pretence), so that they told the sponger

komokotQri tara afi radir- kanopi

to go and announce death of the obstinate greedy man

ropet. Kq iko^ri nanowi

in the town. So he said I will not go there ; this comrade

o, minan mere iiQke te,n oyomi radir"

he said, I when I watch pot, so he does me greediness.

C 2

Ta' neke ka napian
So sponger

ke,tin iba

for nothing, I have

Qpa

said :

mante,bo
let us not send

son ropet
to the town

tatala yi kasankin
the hoes and cloth.

obe,ra gpa
the woman said :

m, owosami
no, my husband

ofoye b^sa katala kamu ;
should not be dug with hoe your

tQ Qpaman : m m ikoe
so he said : no I will not go

tasadi
we must

ofoie, man ka
hould not be buried

and

akasanke komu
with cloth your

tankobo ropet ;

you must only go to the town ;

anak ainye nyi mila tApa
this rice is what I have Ions; been

ne,ke

watching for,

Tayira

So they sat

komo der-,
he came,

otan,

a little,

ni boe.
eat it only.

ka antamana
so they stood

okarane kota

brought with him cloth

otoma ka owunifi

namesake of the dead

man,

kamare kasanke ;

so that they came and

dressed

dir-ka napian
the obstinate greedy man,

kaboma kamabasi ko,
the grave, they took him,

kamaboposar"
they filled in the grave ;

wufute ri.

komokal
he returned

buke,ne ni
ran with it

rose up quickly
from there.

kamawurako kamako bes

they bring him out they go and dig

kamakobot roboma

they went and put him in the grave ;

tong amfos na be^ne bo

behold the corpse they buried only ;

komokobas anak kama

He went and took the rice ; he

y' oranikon
and his wife

Mankotoyira
when they went and sat

nekekanapian 5nana

tunoho ampala
behold they forgot

takadie anehe

to eat, they did not see

komo tanana

sponger saw them, he carried for them

ko keke akamandi yet be

he said here it is, and they ate things all,

kabip ;
the spoon ;

kabip
the spoon,

kamankorine
they saluted each other,

kamansel kamantunkala yqt kamaiikone, ropet.

they laughed, they packed the things, they returned to the town.

Mambe ropet; kokas kqii qlijm

When they reached the town ; to his father, he counted

QPQii keba kq muti ngke, kobanan manni.
pounds twenty ; he thanked great sponger thanks.

Olanba TKXE TAMALAXBA MOX
Man who is left alone on account of his amorousness.

TAp5 olanba koinyirari oba malanba obana

Long ago a man sat there, he had great love (desire) for women.

Qre,butgne onant^ sq, t' obai otejako ;

When he remained without marrying, so king called him ;

r' okoyira. Okobo yirare tabal

there he (went) (and) sat. When he sat there, woman palavers

tebati anrani na obai opolan baraiia. T obai

many, the wives of the king he has copulated all. So the chief

Qseko kokotila. Oko bo tilako,

tied him, he went and sold him. When he went and sold him

topa ka irake kobakimi, katilanimi : r olafoti

so he said this leaving, I am tired of it, selling me ; there he

usgm ufalir-, te oko yi rokant ;

changed into a flying animal ; so he went and lived in the bush ;

kQmqkwa bosonan ; anateko tAp5 ter^i

he went on lamenting ; those who did not know him before,

anonko bwi a : kak8m ; te, obasa mofila

when they see him, they say : bat ; so he hung swinging ;

gpa : yd 6.

he said : ya o (don't).

Kananta ka' Panis.
Marriage of Pa Spider.

Obera kQnakom; kapa: wuni kekebur'

A woman was born ; they said : person with scar

onantayQko ; Pa Nisan kojokane kQpa

should not marry her ; Mr. Spider got up, and said

Qtenanta obqra, ta' anfom lia obera ampa

he will marry the woman, so the people of the woman said :

kQteji areka na ansin. mo der obAp ambok

go and find skin of snake. "When he came, he found the snake

opofosne ofu. kokane ambok o yepumi

had just taken a new skin ; he told the snake, lend me

anfosomu, koyepoko ; obasi anfos kowon,

your cast skin ; he lent it to him, he took the skin and put it od,

komo kone kanfam na obera ; ampae tayi ;

and went to the people of the woman ; and they said nothing ;

kakabpa koten rasek ransip areka wurrnQtir"

ad they said again go and find tooth of leopard which is bleeding ;

gbAp ansipe kopa ko di fonta noyan

when he met the leopard, he said : come here and lie down here,

kansip mokofonta kamanat ko

and the leopard when it went and lay down, they scratched him,

modira komonepeko ka rasik komoratuse

and it slept, and he hit it on the tooth and it fell out,

kamansakane re kqmokereri kokoson

and they scattered there, and he carried it and gave it

takananta, kapa ka kot^n moberma kokon ;

for the marriage, so they said go and find wine of iroko ;

kosokokeya makomp poresok komo

he went on stealing all night palm wine ; before morning he went

kosek katiia ka kokon ; maposok bat kanfam

and tied calabash to iroko : when morning came the people

anonko ton obaki ki ri ko sona,

saw him take it off from there and he gave it to them,

kakolepa koban amyiran ukgli nkarako ;

and they said again go and fetch python live and bring it ;

mobAp ainyira kopa ankont iwope

when he found the python, he said the stick I hold

katasiniu kobgl kainyiraii opeiisa ; kgpa

is Longer than you ; and the python denied it ; and he said

rofanta ba kamakali kainyiraii niofanta ;

come and lie down and let me see ; and the python came and

lay down ;
kgmosek ko komokerqko kokoson. kapa

and he tied it, and he carried it and gave it and they said :

kote.ii oban atasoma okur" kobana kokone

go and rind bush cow, because the family is big ; so he went,

kotqn etok kokolap nant bat bat koban

and found wood, made fire in early morning ; and a bush cow

moderi, koresaya ko napko rolep komofumpo

came there, and warmed itself he hit it on the neck and it fell ;

kaman basiko napa karakatapi komonkerqko.

and they took it up and told Mr. Spider junior and he carried it.

ka pa koban skadandi Okoyep ko

And they said go and bring camel (?) ; he went and borrowed it from

ka owo bakwe ka lonkli ko kQ kere

the one who has it and they handed it over to him but

osone ti raka ; kokereko, kokoson

he did not give anything and he carried it, and gave it

takananta. kapa koten akqre ;

for the marriage. And they said go and find ground-squirrel ;

otens ambi kg okobesko kokereko

he sought the hole and he went and dug it up, and he carried it,

kokoson takananta. kapa koten

and gave it for the marriage. And they said go and find

oka roinaiit okone ko bek okaromant; kane ampa

hippo ; he went and found hippo ; he spoke of palaver

na kananta koka romant opa : der, kankone

of the marriage and the hippo said : come, and they went

kgkgtorikg oka romant ulom kansikako

and he showed him hippo other, and they tied him

kokereko kokoson takananta k apa

and carried him and gave it for the marriage. And thev said :

kotQn afem atgmo, kgtQn
go and find dancers, and he found

ataba ko yepona

tobacco and borrowed (?) them ;

ikotoboyano ; kanko ;

I will go and dash you ; and they went ;

obera kamalankliko ko.

the wife ; they handed her over to him.

§tomo, be ;
dancers, all ;

oSQn
he gave

kopa
he said

be nako
if you go

kamare

basi

so they came

and took

KALOM^ Y AiNYARIAN.
Sheep and the Cat.

Obai koinyirari ; kokom kalome ye yarian ; algkonyin
The king* was there ; he begot a sheep and a cat ; once on a time

kan bane ; k9 kalome opa :
they met ; so the sheep said :

mine pan otabotar" ;
it is I my father loves better ;

ta pa ainyari opa : oinyeman
so the cat said : you tell a lie,

ta kalome opa : owa,

so the sheep said : all right,

karen wapa ; kainyari opa :

on father's bed ; so the cat said :

komokone komokobom ka otqii

went and let fall droppings on the bed,

kalome obom ka oren

the sheep lets fall droppings on the bed

konopunsi kamapunsi

go and wipe it off, and they wiped it off ;

k ainyari kopa: mapanan pan min

to the cat and said : when I told you just now that it is I father

otaboter- owa ipobom enini

loves better, all right, I have let fall droppings ; dung

minepan otabotar* ;
it is I my father loves better ;

mankotan i bom
let us go and let fall droppings

wa'; kalome

all right ; the sheep

tanfom ampa :
and the people said :

k obai; opa

of the king ; he said :

kalome to kalkel
the sheep returned

He was king of Eoiemere, towards north.

amawotan munon komemar*. Ainyari komokgne, man
they are wiping now ; you go and try. The cat went away also

gkgfanta karen wa gbai. Anfam

went and lay down on the bed of the king. People

anlafati lafatikg kgre gtaminta bom ;

turned it over and over but it did not have courage to defalcate ;

gbai
the king

takabgm
to defalcate

gyema
wants to

qwqii bo rosete ;
went into the house

ainyari t ote, tuntune
the cat left its squatting

k amfgt amanaiiko ampa : 0, ainyari
and the children saw it, and said : O, the cat

kamayafari.
so that it goes away

ankgbunan
when thev

bom. To obai opa

defaecate. So the king said

kama sapako
So they beat it

ka neyi kalome ;
went and saw the sheep,

sapako noba
beat it

komobuke ;
and it ran away ;

kalome opa :
the sheep said :

anentoi yi makosapmn tenini,
you see you are beaten for faeces,

ten mine pan otabotar".

so I am loved by my

father better.

T ainyari opa :
And the cat said :

mi wankom.
freeborn.

ainyi ribo
They were there,

tnbaapa miinQn
it matters not to you.

Ainyari topa
The cat said :

mman
I am

antebone,
they did not separate yet,

kantik kamander"
and strangers came

ka obai ebasi kalome oboyana ; ainyari gwurw.

and the king took the sheep and gave to them ; the cat came out

gko ka kalome,
and went to the sheep

aboyamu tonon
you are given away to-day,

opa anantgi, munon muno y otar
and said : you see you, you are the slave,

atafaimu tete

they will kill you presently,

sapomuson.
we shall eat you up.

Anfam aboya kalomg
The people received the sheep,

anfaieko
they did not kill it,

anbasikg
they took it,

ankg bukg kg ampoyesi kg ambakg

they went and washed it, they dressed it, they carried it

rorgnan. Ten wuni owuni tonon gsata bo tgn kalgmg
to their home. So everyone now when he gets now a sheep

ka sataka obak kgn belin, gtansane kalgme ka gbai
for sacrifice he hangs on it bells, he imitates the sheep of the king

gboya £Ap5.

that he gave long ago.

Ainyari otebo yi gfontabo kailankone gbai.

The cat as it is left lies down only on country cloth of the king,

gtinti bip ater d' ainyari gtAp tAp§ kasgm ter"
He catches the rats, there the cat began long ago to eat rats

ta motebafe. Ambai tgn ambgtka

for he didn't clean a farm. The kings themselves put him

taka som ater*, ta ter* kgsom elankgnel an ;

for eating rats, for the rats eating their country cloths ;.

ainyari ten tgtongn gyemae sg tenton wuni ba

the cat so to-day does not want again to follow one who has

enete.

rags.

KlLISANO N9NKAB0LIAN0 T0SAINYIS9M8N0

The waker (of the dead), the far seer, the life restorer,*

KOTKOBANANO.
THE GREAT WALKER.

Nankobglian, kilisano, tgsamyisemano kgt kobana
The far seer, the waker, the life restorer, the great walker

na kgbane da kurumasaban otorana wuuibom,

met together and Kurumasaba sent down to them a woman ;

na be ainyemako kere ante owg mgsatakwg,

they all wanted her but they did not know the one who would get

her, .
kanbasikg kantekg pasantikian.

they took her and left her (in care) of Pa Santigi.

* i.e., one who can restore life to dead.

Kanato rotgrgn kampa : be sarekale,

And they all went far in the east and they said : when we return,

owg mgnanta gbgra satara kg.

the one w!;o will many the woman we know him.

Mantakgng amba epgn yaran ; kankg

When they were going they had pounds two ; they went

wais maygntg, makana, tasur* anwais ygt

and bought sesame, ground nuts, guinea corn, they buy things

sgnk, ankala kgtila, kankansakgrodi.

all, they go and sell, so that they may get richer.

Nankgbglian kgpa; iwgrap gbera masaretimi gtu.
The far seer said : I dreamt the woman we fight for is sick.

Kamanwur andire deroder ta ka pa Santiki

They started and did not sleep anywhere till to Pa Santigi's,

ante, obera kabene. Mambe rg kga

(with whom) they left the woman to be kept. When they reached him

ambap gbera gfi ; tokilisan gpa : e,

they found the woman dead ; so the waker said : ah,

inanapa lgn, obera namanantakwe, ovva,

as you said, the woman you are going to marry, all right,

gfi ; tgsainyisaman tgpa : san sabalhe

she is dead ; the life restorer he said : we have nothing

mamasayuwe ; tgsainyisaman tgpa minan titosainyisamgn.
to do ; the life restorer said I will restore her life.

Tgkilis gpa minan talqlis kg bepi mbali tgsainyisamgn.
So the waker said I will wake her, if you can restore her life.

Kilisan kgmo kpisakg, tgsainyisaman kgmo tgsainyisamgn.
The waker waked her, the life restorer restored her life.

Kgtkobanan kgmgre bglgn taw gmonant obera.
The fast walker began to ask who will marry the woman.

Kgtokobanan tg kalepa mankoinu kambaki,

The walker said again : let us go to our head people,

kamansakg tunka ta gmgnanta obgra.

so that we may go and argue who will marry the woman.

Ambe bo rokoi ta ankane, kambaki

When they reached their destination, they discussed with the head

people

ke.rg am bap anfeman ampofi kampobok

but they found their people all dead ; they performed the

ceremonies

nab§. To kGiikobqlien opa obera mimenantakg

all. So the far seer said : the woman I will marry her

atesoma niiiiQiiko kepa gtutu, te,soma sader ;

because I saw her, I said she is sick, so that we came ;

ta kot kobana pa : f^u mimenantako ninkgtanu

so the fast walker said : no, I will marry her, I walked with you,

tesoma sobapko be,pi etina kesobonan

so that we found her ; if not for that we should have

apomanko. Ta okalison opa : f Iju mimenant

found her buried. So the waker said : no, I will marry

obera ; atasoma minkelis kg, ta tqsainyisamg gpa :
the woman ; because I waked her ; the life restorer said :

feu, mimonantakg gtasoraa minkalainyisamg.
No, I will marry her because I restored her life.

Tambaki ampa : wimi te obera,

The head people said : He who is going to marry the woman,

oye, nabe naburoke yo sobe ; tgii

is not here, among you all. You all have done well ; so we

semankengkg kot-kobana mokoyi baki. Omori

must keep her for fast walker, because he is older. A Mori man

gyi ropet kanlonati ; ka ko tgrikg

was in the town at that time ; they went and showed him

katak ; totenan aset kanko yirari

the palaver ; so he found them a house ; they went and sat there ;

kankant sap, kobera to tetila ri.

they opened a shop, and the woman was left selling there.

()ya obaki yq ova obaki.

The Old Woman and the Old Woman.

Qya kgngyirari kanyi re yatki

A woman was sitting there, and they were friends,

18 okoskgn oya obakian. Qya obaki owe

and her companion an old woman. This old woman bore

konkom wankon ka koyep kabgn ka okoskgn

her daughter and she went borrowed a bangle from her companion,

oya obaki ; kg kereki mo gsgnkgki,

the old woman ; she brought them when she gave it to hei\

kgresulki kantenk na owanakon owat

she came and put it on the leg of her daughter when

opobo tenai, kabgn kobaka ra kanlonkon

ihe child was full grown, the bangle stuck on her leg

kefoine so wurari. Owoba kabgni

it is not easy to take from there again. The one who had the

bangle

otalabo kopa owan kon opotenai, ay em a

when she heard say that the child was full grown, they want

tenekoyi, kgkgriken o re ban kabgn

to marry her, she went there and said : I have come for the bangle

kami. Tonoi gkoskgwe komota olaton asiran

my. Behold this friend before has been doing unlawful

abaki mader ; glalosarakg nwola, akgm

violence ; she had spoilt for her a kola tree, that bears

tofotongn, tabento okoso kon Qygpore kwe.

very many, for a broken pot her comrade borrowed from her.

Owimani, maba mati mayiko, gribo ta

This one, for that vexation was in her, when she came for

kabgnkgni, gwoin gkgte,n kg tabgn tolgm ;

her bangle, that one went and found for her other bangles ;

topa lygmao ki, tas bg kami. Miyg mihe ;

she said : I do not wrant it, unless mine. There is no help ;

kamako bok anlonkna owat obera, asuli

they went and cut the leg of the child, they took off

kaben asonko ; owatobgra ofi.

the bangle and gave her ; the child died.

ATA TAWOTO ANTEBAFE.

Why the Chimpanzees do not brush (farm).

Tawoto nayira tApg ; kantane kodi ment

The chimpanzees they sat long ago ; they used to eat tree

mokomi ; ar^bopa tekobafe, ri ampa

fruits ; when they said about brushing, there they said :

[najantotoko ka kebaf ambot tor tan.

the first thing [they do] in the brushing [is] they put their farms.

anrebo kone rokant takabafe, ampa ma tap he

When they went to the bush to brush, they said we should not cut

akgp, afutu, alane, etanka, Qgbot,

(different kinds of grass and trees)

abei, abibia, anunk, akant, abamp ;

(different kinds of grass and trees)

dainyiroi katakalres ropet,

there they sat and said let us return now to the town,

kabof katesa.
the brushing is spoilt.

Ambeb8 ambop olanba Qtma

When they reached there, they met the man roofing

anset ; ankalbo ankotansane

the house ; when they returned they went and imitated

mom olanba mgsete kqre antgti kopai

as the man built the house but they did not know to say

dorata ramafonta : nan anwon kafonta rokgm

that it is under, they lie down : they lie down on the tops,

okom kodetoin ko sapena. Tampai : ma kab8f

the rain comes and beats them. So they said : as the brushing

kelasai, mantSronu rokamp kamQsoko wai ye,t

is .spoilt, let us go down to Freetown, so that we may go and buy

things

abofa : ampai bo kone, aninkaraiiari

to brush with ; when they were ready to go their mothers-in-law

anipa : ta ambanana tekal. Pa Eoton

said : let them carry for them hampers. Mr. Frog,

pakanankan anteko antatan. Tawoto anbasi

Mr. Chameleon, they will follow. The chimpanzees took the

takal : ankone kqrQ kapetopet abebe

hampers ; they went but every town they reach, they

atadiri ; yet^di amba ampodiyi ;

have to eat there ; the food they have they have eaten all ;

gkoto ampodi, malap niebepona ; anko rokant

the load they have eaten, shame caught them ; they went in the

bush ;

anwure so ropet tan botone

they never came out again in the town, now they only

anrekea ka tor afifgni ambefe.

come and steal from the farms the people brush.

Ya pa wotonan ainyo tAp5 antamoro kabaf.

So Messrs. Chimpanzee did long ago ; they failed to brush.

Pa kanankan oyemabo basi ankalenon kabul

Mr. Chameleon when he wants to take his hamper ; the hunch on

his back

kaselogko de ote, tApa oyiton yilen.

does not agree for him there he is left long ago, he lives slowly.

Parotoh obasi ankalanon kere obun aye takaratara

Mr. Frog takes his hamper but there is no forehead to hang

rabina: owon dosam qsikeposima

the rope ; he puts it in the mouth. all the teeth break out,

tanroto ote,t touon oba^so qsik.
so the frog is left to-day without teeth.

KONISAPAN Q T^MPI T^MPl TAS ABAI K9 TEMP.

KONISARA, THE MOST SENSIBLE WlSE MAN BEYOND THE WlSE KlNGS.

Olanba koyiri lanti konant wunibom ;

Young man sitting there was, and he married a woman ;

ko wunibom orebasi kom ka kaloba kakor*

and the woman came and conceived on the shin and the belly

koba taron tofAt tanle. Alqkonyin owoskon Qpa tankqt

took 14 years. One time her husband said let them go

t§n etok y' anresunon afet ;

and find wood, and her mates (fed) the young ones ;

ankone bwi, anwut na anresunon ansek ejik etok
when they went, the children of her mates tied bundles of wood,

ansara ainyqma kone ; opa mbo

they put on head, they wanted to go ; she said, friends,

teneminu etoke ; tanresunon ampa sq te binomu
find for me wood ; so her mates said : it is not we who

prevented you
kakome ; towat kakaloba opa : ya

from giving birth ; so the child in the shin said : mother,

kapili kanbuma ; oya mokapili kanbuma

go round the shrub ; the mother when she went round the shrub,

kokaloba mokokanane kovvat mowur ri

the shin cracked and the child came out from there

karanean ; opototena. komotQn

with perspiration ; he was full grown. And he (found) collected

etok qboti, komosek yelik komosara

wood plenty, and he tied it in a bundle, and put on his head,

komokone ropet ; kglumane rokurkuruk

and went to the town ; and he went straight to the yard

opakon ; mqberi komo fak e,tgk ;

of his father ; when he got there, he dropped the wood ;

anlikii'i qtoke, njq be, wuni qtoma kansenanjj owon

bundle of wood this, if person stands on this side, and that (one)

kanset olom obelq nonko.

[stands] on the other side, he cannot see him.

Qfakbo anlik
When he dropped his bundle,

nkom tonon

opa:
he said

mine yan

it is I, mother

she bore to-day,

kgniokobenipa
and builds

ten niineyi
so I am

aoommon
a hut of his own ;

Kouisara ;
Konisara ;

to yira ;
so he sits down

yamfii opd : gteni owatowe bendifekowe
backbiter says : Sir, this child, if you don't kill him.

komokone
and he goes

to' oyola
so the rich

otodifmu ;

he will kill

you;

to otim osom ; ka kotela Konisaran koder\
so the man sends ; they go and call Konisara and he comes.

Obeboi okaskoii otela oraniko olom ;

When he comes, his father

orefon ko tef ;

he comes and shaves her clean

calls

opa:
he says

koya kamn,
to your mother,

koyakwe
his mother

mother,

another wife of his ;

Konisara kerQ
Konisara, carry

komokoruko.

so she may go and plait it

(her hair).

obeboi
; when he comes,

teli
some time ago

k' okownra owat oberawe o : konierernko ;

and he went and took out this woman, he said : you come and plait

her ;
opobo kane ampai oyakon obok : o'

when he finishes telling the matter, his mother cries : said :

to mitop rem wuni kokatolone ?

how can I begin come and plait a person with shaved head ?

komotont oyakon ; Qyak otanka boi, opa

when his mother ceases, he says

owat oberawe
this woman

Kaniankone,
And they go ;

pan osomi
father sent

opa:

says :

kamaretelami ; ikoboi

to come and call me : when I went

He consoles his mother

ttmrni ramgs ; oyakon komotenri oson kg ri ;

find for me an egg ; his mother finds it and gives it to him ;

kopa bekoi kopai, tiko son ko rames are ;

he says : if I go to father, I will go and give him this egg ;

komobami kobant yi kosepoii.
to make for me a bone and a comb.

Komoyokane komokone ka opakon ; obe ri boi,

He gets up and goes to his father ; when he reaches there

opa: pa' yanokurimu o kame karamu

he says : father, my mother salutes you, she says : let me bring

for you
rames are kama ndebanko kobant yi kosepon

this egg so that you come and make for her a bone and a comb

tak esanti ; ikere. Opa : obamiyo,

to go and comb out ; I carry it. He says : he does not

komotank ; oyolayamfa obeboi

know what to do and keeps silence ; the rich backbiter, when he

opa otim owatowe bendifekowe otQclifmu.

says : Sir, this boy if you don't kill him, he will kill you.

Anion ati Konisara okalane ton kaselan. t otim

That time Konisara returns with a laugh. So the man

okalosom kamakotela Konisaran ; Konisaran

sends again to go and call Konisara ; Konisara

obeboi okaskon owura

when he comes his father takes out

he says :

komoros
and dish it
tonun.
to-day.
Konisaran
Konisara

kere ya kQinn ;
carry to your mother ;

taro tamtoderon

basins seven :

kola kin osonko ;

one grain of rice and gives
him ;

to ko tun ki'
let her go and cook it,

atik antodemi
strangers will come to me

komokone komokokane Qyako mpa nyi.

when he comes, he goes and relates this matter to his

mother.

Qya kokgmo bok so'
And his mother cries again

kgkal tonto kQ
and he consoles her again

kgyako
and his mother

tgfla ;
becomes silent

find for me

aluka nape,pQ, ya.
seed of calabash, mother.

tgkal pa
and he says again

Koya komotQii ni komosonko ni
And his mother finds it and gives it to

him

komopa
and he says

bekoi kapai
if I go to father

be ape,pe fiye,
if there is no calabash,

tikanekoii
I will tell him

teen bboiyema
so if he wants,

anak amfoie ros

the rice cannot be

dished

tokotep
let him go

anluka nyi
and plant this seed

gpepeati
and the calabashes of it

re ni9 ros tani.
there you dish in the
afternoon.

Komgyo kane,
And he gets up and goes

komopa yan o
he says, mother said,

ainyi ; kamaiide
calabash ; (let you)

komankom ej^pe,
and bear calabashes ;

kaman bayi
(let you) break them

kaman somiyi
(let you) give me them,

komoros ri
and dish there

anak

rice

kokone ka opakon ; obe ri Boi
and goes to his father ; when he reaches

there,

kornQkarainu anluka nyi apepe

let me bring for you this seed of this

tepi ni kaki komonloko

come and plant it now, and let it grow

kemebok kaman pirn!

and get old, (let you) pluck them,

bgpos tete
if they presently dry

kamoyam okobosa yi

and let mother go and

scrub them

na antik, mande tan diyi

of the strangers, they are going to eat it in
the afternoon.

kaman taiyi ;
and dry them ;

kamakereyi
•let me carry them,

Qtini obamiyo komotank; Konisaran

The man does not know what to do, and keeps silence ; Konisara

koinokalane kaselan ka yakon ; oyola yamfa komoder
returns laughing to his mother ; rich backbiter conies

D 2

komokal pa
and says again :

Qtadifmu ;

he will kill you ;

makqnisara dere
when Konisara came,

otim owatowe bendifekoe,

Sir, this child, if you don't kill him,

komosom ka kotela
and he sends and calls

Konisarari ;
Konisara ;

tokas kopa : wankami ako ye,t
his father says, my son, what things

yarikaramie ?
do you bring for me these 1

To wuni motap moban rames
How can man begin to make egg

kabant i kasepoi ? Ta' Konisar opa : be nan wuni

into bone and comb ? So Konisara said ; if you see a person

okbalie ban rames kabant kasepa ta' wuni obalie, ru kutoluri.
cannot make an egg into bone and comb, so one cannot plait barehead.

Tokaskon okal pa :
So his father said again

To wuni motep aluka riepepe
how can one plant a seed of calabash

arei nym
one day,

manloko
it grows,

mambake ?
it gets big ?

Ta' Konisara opa :
So Konisara said1:

benonk wuni obolie tep aluka nopepe anloko arei nyini,
if you see one cannot plant seed of calabash and it grows in one day,

ta wuni okbolie tep kola ka loko arei nyin adiki

so one cannot plant one grain and it grow one day and they eat

anrei nati. Konisarari komokalane koyakon ;

it that same day. Konisara returns to his mother ;

aretolomi okaskon *
other wives of his father

osomar ko o

he sends to him ; he says.:

opat atar abati ;
boil tar much ;

rabati olom
next morning

Konisarari toder" nina

Konisara let him come to-morrow

b^t; Konisara otal ti boi oten adandal abana

morning ; Konisara when he hears of it, he finds basin big

osarayin okone paresok okotama kanwindo rayer" ;

puts on his head he goes at dawn, he stands near the window ;

okori okaskon ; obasi amfatan antar gkusar kon

he compliments his father ; he takes the pot of tar, pours it on him,

onane, oli
he thinks he died,

robump kQii ;
on his head :

otgti
he does not know

kopa
that

oba
he has

adandol
a basin

Kqnisaraii

Konisaran

(JkoiiQ
he returns

padira dira
When it sleeps

okerQii ka opakon ;
he carries it to his father ;

okaskori qporibo kal antare,

his father when he finishes turning the tar,

roset kon qkotemdr antar.

to his house ; he goes and puts the tar down.

boi marei malomane obasi antar

(several) days counting* he takes the tar,

opa metel apa

he says when I heard they said :

enyema bemp' abile ikar' antarane, irebaler mu.
you want to make a canoe, I bring this tar, I come to help you.

Qyolayamfa koder kopa otim owatowe bendifekoe
Rich backbiter comes and says : Sir, this boy, if you don't kill him,

otodifmu ; totim opa bo mari mmu

he will kill you ; so the man says : my comrade, help me,

ming tamroko, Aiii'Qm kanwop Konisaran kansik kanbgte okal
I have failed. People hold Konisara they tie and hamper

him in a hamper,

akofitakQ karoban. ankon bo nani

go and throw him in the sea. When they have gone for a long time,

pabakona anbasi aiikal ambota ron

they get tired, they take the hamper they put on the road,

anwon rokant ankopim okom. Konisaran

and go in the bush, they go and pick fruit. Konisara

ofenta otik nfula kgmobek

lying down Fula stranger so he comes

komonkane teki abati mwi ?

and asks him : why are you hampered ?

okalko koii kg minan ayema

returns the salute so he says : I, they want

tote
so he stays (there)

gkorikg
he salutes him,

Kq Konisaran
So Konisara

i.e., after several days.

ko pqlqmi rabai ra romant kemkq yiri

to go and crown me king of the water, so that I may be there

okande. Toful opa a' iyema nan

paramount chief. So the Fula says : Ah, I want them to put on

sara rabai ; tokonisor opa somi akuti komu k9me

the crown ; so Konisara says : give me your load so that

lenklimu rabai ; toful' opa owa

I hand to you the kingship ; so the Fula says : all right ;

komolankli akuti ko Konisara opa salimi,

so he hands over the load ; so Konisara says : loose me ;

komoseliko omowura ko kankal, kofula

so he looses him and he takes him out of the hamper ; and the Fula

mofonta ko Konisara osekko kobotioko kankal,

lays down and Konisara ties him and hampers him in the hamper

komobasi akute komokone ; kopa motakone

and he takes his load and goes ; and he says, when he will go,

ntere yampan kamu a kq tonun

you are left here with your folly ; they are going to-day

fitamu roban.

to throw you into the sea.

Konisaran okal ake kanset non ; obe boi

Konisara returns then to his house ; when he reaches

okasko tal ti oyolayamfa komokel der kopa otim

his father hears of it ; rich backbiter comes again said my man,

owatowe bendifekowe otodifmu.

this child, if you don't kill him, he will kill you.

Konisaran mani koko be otiori oson ofino ; antot
Konisara himself everything he does to it kindness, the fly

motBl apayen komoko tori ti Konisaran.

when it hears they say so, he goes and shows it to Konisara.

Konisaran onY antabuleno ; okaskon osom o :

Konisara beats his tabulen (drum) ; his father sends, says :

Konisara toder ka Konisara moko obe boi

Konisara let him come, and Konisara goes, when he gets there,

tgkas kgpa, g isftk peni, beyi no iygmi tipa nai
his father says I scattered fundi ; if I were a liar, I would have said

niglgnia nkarainyi kgrg mite eygmi payi nigyi

about the size of this yard, but as I am not a liar, it is like

dunbili ten apeni api iygma ansgkgpi tgng bos bgs.

Magbili, so the fundi this, I want you to pick it, all to-night.

Konisara kgmokal kabokan kg kak kgmg bangkg ko akak
Konisara returned crying and the ant meets him and the ant

yifakg kgygmun kiloi, yatki fing ? tgpa

asked him why are you crying, friend good ? And he said :

pan osak peni g : kami sgkgpi tonim bas. Ta' akak

father scattered fundi, he said: pick it all to-night. So the ant

gpa tebok kgdira sasgkopi bes mu

said : Do not cry, go and sleep, we will pick it all for you,

yanko samian. Konisara komokone, kokofanta. akak
I and my comrades. Konisara goes and lays down. The ant

kgnigsoni ke take tanorn ampobane s^nk ; kg kangna
sends and the ants of this world all meet all ; and he tells them

gvatki kasu Konisaran gtgn su mapant, g

our friend Konisara he hires us for work, he says :

kamasabas kg apeni api Ankgsangn amalane kamansane,
let us pick for him this fundi. His friends agree ; they stoop,

yenka karendatgn kabekan, ampopibas ankekar ambek

before midnight comes they finish picking it, they hold the bag,

do ambotapi ankerekg ; gmutina mamo,

where they put it, they carry it to him ; he thanks them,

ankalane. Bat Konisaran gkere ambekan apeni

they return. In the morning Konisara takes the bag of fundi

k gpakgn.
to his father.

Konisara gkalabni gyola yamfa kolder kgpa gtim gwatowe
When Konisara returns rich backbiter comes and says : Sir, this child,

bgndifekge kgtadifmn ; Tgtini gsom ka Konisara

if you don't kill him, he will kill you. So he sends to Konisara

kg Konisara oder, ko : M ona obi rowore,

when Konisara comes, he says : I have cow black in the cattle yard

iyema nkobamiko Tana tabi apqti

I want you go and bring it for me, The black cows are many

Konisaran komokone kabokan, otam oboke
Konisaran returned crying, stood crying,

ampa nye msomui bgntamro nye

this palaver I am sending you,

rowore
in the yard.

okaskon o
his father said

itedifmn ;
I will kill you

tokoriko
he salutes him,

yemankoyi
where are you going

kamai obane Konisaran,
the bee meets Konisara

if you fail to do it,

oko kabokan
as he goes crying,

ta Konisaran
so Konisara

okalako kori
returns the salute

topa :
and said

pan
father

osomi
sent me

rowore
in the yard,

tQiik
keep quiet,

rngkobopsai
I am going to sit on

kaboke ; ta Konisara opa :
with crying ; so Konisara says

o takobanko ona kobi

-i • -> i -i

said : let me go and bring for him his black cow

atana tobi epatiri ; to kamai opa

and the black cows are many there ; so the bee says :

tebok be seko tani

don't cry, if we go presently,

kokotiko konon.

go and loose it, it is the one.

ona

the cow

mambe rowore
when they reached the yard,

Konisara
Konisara

kamai
the bee

kotenk ka mankone
ni it

is quiet and they went

komofalir oko rens ona ko Konisaran mokokoti ko
flies goes and sits on the cow and Konisara goes and looses it,

kamankone ropet okolankli k opakori.

and they go to the town and hand it over to his father.

Oyola yamfa koderv kotim
Eich backbiter comes says : Sir,

Qtedifmu. Totim opa

he will kill you. The man says :

komota ri at^reri tAp§

sink there, they dropped there long ago the bell of the king first.

benclifekoe
if you don't kill him

Konisara ko robola

go in deep water

owatowi
this child

Konisara

anbelina obai ototoko.

Konisaran kgmokone, kabokan kgbe roban koiikwi

Konisara returns crying, reaches the sea and the crocodile

inotalakq kankwi mgwur kokoriko ko konoii okal kg

hears him and crocodile comes out and salutes him and he returns

kankwi gyif Konisaran

and the crocodile asks Konisara :

akori ;

the salutation ;

manboke ; To Konisara opa

crying ? So Konisara says :

takarewura anbelma obai

to come and take out the bell of the king

te, mibok. Tarikwi

that's why I cry. And the crocodile

kofanta

pan
my father

kw§n
why are you

osomi
sends me

go and lie down,

K9 Konisara mgkol
So Konisara returns

tikownra m'
T will go and take

kgkgfonta
and lies down,

kotas takwi,
he passes crocodiles,

ko nemtenean
and he begs

roban
to the shore

kotas takwi,
he passes crocodiles,

kg kg bop anbelin

he goes and finds the bell

kankekerQ ni kanBap
and they hold it and carry it

Konisaran konmtina mamo

Konisara and he thanks them and

oyolayamfa topa otim

rich backbiter says : Sir

Qtadif mu ; pawonee

he will kill you ; it was not long

robola
from deep water,

opa kol
says : return,

anbelin.
the bell for you.

kankwi momota,
and the crocodile sinks,

kotas tokwi ;
he passes crocodiles ;

kosimon
his comrades

kan kere nye
and they carry it to

kobatini ;
strikes (the bell) ;

bendife owatowe,

if you don't kill this boy,

kanlal anipe ko

the grass field burnt and

Konisaran okoneri ko koyira kan bantane karof

Konisara goes there and sits on the edge and a horned snake

oder kobnke ma nant nayema toi kwe ; ko Konisaran
comes with running as the fire wants to burn him ; and Konisara

obasiko
takes him

otapor
and puts him

kaiibanfanon
in his bag

koker^kQ

and he carries it

robat koter karof okone,

to the water-side and lets it go ; and the snake goes

ka konokalane mapadira dira karof oder

and he returns ; when it slept and slept, the snake comes

roset ka otim qbap obate

to the house of the man, he meets the favourite wife

ka otim otabent otim karof

of the man, she was scratching her husband's head and the snake

orebat orani ka otim ka wunibom ofi ;

comes and strikes the wife of the man and the woman dies ;

oyolayamfa motaltie otko ka Qtim

the rich backbiter, when he heard of it he goes to the man

opa : Otim, bendife owatowe, otadifmu

and says : Sir, if you don't kill this boy, he will kill you

Totim osom ka Konisara, opa, Konisara toder

And the man sent to Konisara, says : Konisara, let him come.

Ma Konisara dere, topa arof oredif

When Konisara comes he says : the snake came and killed

orani kami ; ten retamko Ta Konisaran otane

my wife, so come and wake her up. So Konisara goes

aron kobanq arof ; ta arof opa

on the road and meets the snake ; and snake says :

remankoe t8' Konisara opa : iko ten

where are you going % and Konisara says : I am going to find

atol takakotami obate ka otim

medicine to go and wake the favourite wife of the man,

Qwori arof odife. Tarof opa : min^n

the one the snake killed. So the snake says : it is I

minkodif orani ka otim kere mnnkisis mi

who went and killed the wife of the man, but you saved me

kanant ten tikisismu kone kokane otim

from fire so I will save you ; go and tell the man

ta talon kobut koyola yamfa. kamakulan

he should get the heart of a rich backbiter, to mix

kantol.
with the medicine.

Tempi, tempi tas abai katemp komokgl kokokane
Wise, wiser than the wise kings, goes and tells

Qtim, k^tim motela oyola yamfa ■ kokane,

the man, and the man calls the rich backbiter and he tells

anlaiiba tanfumporko kamanfaiko ;

the young boys, let them fall on him and cut his throat ;

kamanfmnporko kamanfaiko ; kason Konisaran

and they fall on him and cut his throat and give Konisara

ke,but omotan oron ko kobap arof, karof

his heart ; he follows the road and goes and meets snake, and the

snake
motoriko antol kosim ebuma yati kotom elom,

shows him the medicine, he breaks its leaves, and chews some,

kowop ejom kokgl ropet ko kotuf owat obera

and holds some, he returns to the town, he goes and spits on the

woman,
ekayi rosankon konspko eyi rotakon

these leaves in his mouth, and he knocks her, with those in his hands,

kowatobera motame. Ntara owo yi oyola yamfai

and the woman wakes. Do you know who he is, the rich backbiter ?

m m ; Pakalome, okonon.
Yes ; Mr. Sheep, him.

Anfam ropet owatowe anteso momayokwe,

People in the town, this boy, they don't know what to do to him

again,
tampa : mambesakorm 9bi obolon k9ni9 akobane ri

so they say : let us dig for him a hole deep so that we meet there,

kama Konisaran odebwi atorikori komokoyirari

so that if Konisara comes, they show him there and he goes and

sits there.

Kamanbqs ambi.
And they dig the hole.

Tempi tempi tas abai ka tempi komqtal ti ;

Wise beyond the wisdom of kings hears of it ;

komotela otank, kotank mobgsakq kowur

he calls ant bear, and the ant bear dug for him and comes out

roria roset han kambi an fain amb^si ; okobuto

to their house as far as the hole the people dug ; he only goes

te opep61 komqwur" ka Konisaran

and leaves thin (partition) and he comes out and Konisara

momutikomomo, komokqne. Manfam ampob^se

thanks him, and he goes. When the people finish digging,

kanbanseri tontorukaruk kanren anbata kantamar kawan
they put across there small sticks and spread mat and put the chair

rokom ; kamfer- antabule kanfam anbane wuni o wuni

on the top ; and they beat the drum and people gather every one

aseloyeko toko ira ka kawan kati

they don't agree for anyone to go and sit on that chair

pQtas Konisaran. Me Konisara dere ka atoriko

except Konisara. When Konisara came they showed him

komoyirari topensa tapa yiro bo ; ko gyira

to go and sit there, he refused and they said just sit ; and he sat

k9ma pge sima otira robi gsunti dotonk otolne

and it broke fell in the hole and he burst where the antbear

stopped
kabese : okone rosetokon. Anfam antqti kopa

digging ; he goes to his house. People do not know to say

okone anbasi masarw angpaseri anbas ebitera

he is gone ; they take stones, they throw there, they take bottles,

anepesGri anbasi ekont anapasori

they throw there, they take the sticks, they throw there,

anane oyiri awe' sodifko tonu.

they think he is there, they say thus, we have killed him to-day.

Padira dire b we antunkalane ; a' S9ra tonon

When it slept, slept, they gathered ; they said : we offer to-day

asatka ta Konisara. Konisara komotal ti

sacrifice for Konisara. Konisara when he hears of it,

kQinobankabo kobot kampejpe kokei'Q antuiikalaiiQ

he beats bread he puts in the calabash, he carries ; they gather

kgpa itgl kapa nayema wura asatka ta Konisara

he says I hear (to say) that you want to offer Konisara's sacrifice

ten yirebalarnu Anfani be antesQ mamayowQ

so I come to help you. People all do not know what to do

te aiiien
so they find

kampa

and say

abato
a sword,

kgne pom.
go away.

abalma ye, apinkaran kansonko,
a dagger, and a gun ; they give to

him

ban kobap wat oruni
till he meets a man

kalko okori ;
returns the salutation ;

KQiiisaran komokone
Konisara goes away,

kokoriko
and he compliments him ;

koyif ko
and he asks him

kowon kant

he goes into the

bush

kowon
and the other

remankoyq ?
where are you going ?

rotempi
Wise man's land

reman wure
where are you from,

kantofosu
from our land —

kamansel
and they laugh ;

topa iwi\ir

So he says : I come

kamankorine
and they shake hands

ko min^ su re wur.
so he says : there I too come from.

K9 Konisaran opa iwon bo daru ka kotan. Topa

And Konisara says : I only go in the world walking. So he says :

nyeson ? Ta Konisar opa : minei Konisara ;

what is your name ? So Konisara says : I am Konisara .;

topa
so he says

Qya kamu
your mother,

nyesona
what is her name,

kobonti
and he names it

topa : opamu nyesona ta Konisara bonti ;

so he says : your father, what is his name, and Konisara names it ;

topa sayi karainyin

so he says : we are of one mother,

sayi kase.nyin
we are of one father,

mine,]! meyi Sarabaki. Sarabakian topa kake miin

I am Sara senior (old). Sara senior says : now, you,

Konisara, muyi ton Saramfet. Ta' Sarabekian opa

Konisara, you are now Sara junior (child). So Old Sara says :

kerq mine, so kobal ka balomi ten no sore yinoe

but I myself it's drive, I have been driven so where we are here,

nsQin re masntorekg yi Ta' Sarafqt Qpa :

here is a beast, it should not be shot at. So young Sara says :

owa totebere bqb^rq tosutorkg

all right, let it not reach here, if it reaches here, I will shoot it.

Powonie, osem kQmobik Sarafetan kcnnQsutorko

It is not long, beast comes, young Sara shoots it

ko asum onwom rokant riankintin Kaman wuriri

and darkness falls on the bush in daylight. And they come out

of there ;

anwon kant han kamambe ropet. Kapet kati

they go in the bush till they reach the town. Town that,

koba obai kamankone ka obai kobai oyana

it has a king, and they go to the king, and the king lodges them,

katon taro toron tobana kasonti af^t abera afane,

and they cook basins two big, they give them girls, virgins

naran kankere Sarabekian na Sarafetan anak.

two, and they carry Sarabeki and Sarafet rice.

Sarabokion na Sarafetan kamantedi ; mampodie

Saraboki and Sarafet are left eating ; when they finish

eating,

anbasi epepe kantonQr- rayor- ; mepobie

they take calabashes, and put aside ; when night comes,

yobai oyo so kopa : q namfet abera nye mann

so the king does again, he says : you young girls (let) you

konodira kantikane. Sarabeki na Sarafetan

go and sleep with these strangers ; Sarabeki and Sarafet

makeren anake kayoso mg nanan.

when they carry them the rice, they do again as before.

Amfet abera, kowo' okgfQnta ka Sarabeki kolQm

The young girls, that one lies down with Sarabeki, and the other

gkgfanta ka Sarafet. Sarafetari mamfqt abqra andira tq'
lies down with Sarafet. Sarafet, when the girls sleep, tells

kane owontikon : koto mandif amfet abqra. Ta' Saraboki
his brother : brother, let us kill the girls. So Saraboki

npa : niantevo. Okarbo owqntakqn dira

says : let us not do it. He waits only, his brother sleeps,

komofai okon kqmokqfai qkawqntokqn

he cuts his (girl's throat), he cuts his brother's (girl's throat),

komotemi o wqntakqn kqpa : ipofai amfqt abqra.

he wakes his brother and says : I have killed the girls.

Kamankanti korekararon kamanwur kamankqbep

And they open the back door, and they go out and they go and

climb

ampol qbana rosarakendq ropet rayer*, randira.

cotton tree big in the praying field near the town ; there they slept.

Mapasqkabate obai qnQna han aret gbepor,

When day breaks the king does not see them till the sun is high,

han aret akale, komoten afam ka sim okadare

till sun is turning and he gets people and they break the door

kawon dokor" kakobop amfet aberafi

and they go inside and they go and find the dead girls

kamare tori ti obai. Komofir antabule

and they come and tell it to the king. And he beats drum

kama kobane rosarakende kobai moko yira

and they go and gather in the praying field and the king goes and

sits

kampolo rata, ro Sarabaki na Sarafet anbepe kQsom

under cotton tree where Sarabaki and Sarafet climb and he

sends

ai'ifom alqm karon detorqii aulqni karon dopil anlqm
people some on the east road, others on the west road, others

kandio anlqm kamerq q

on the north road, others on the south road, he says :

bciianuna wopnanu, nokere.na.
if you see them, hold them, bring them.

Sarafetan topa : koto iyema sote robai robump.

Sarafetan says : brother, I want to urinate on the king's head.

kowontokon opa
and his brother says

robump ka obai,
on the king's head,

mobomgrko
defsecates on him

ka kara mant

teyo ; oselai, kQinosote,

don't ; he does not agree, so he urinates

kobai molakote ; ka Sarafetan

and the king looks up ; and Sarafet

roder* kobai motela mant

on his face ; and the king calls for water

kore ane roder* kopa
and they bring water and he comes and washes his face and he says :

kelinanu
look at them ;

renotapnyi.
come and cut it.

amyira
they are here

Kanfgm
And people go

ka nent ayi
on this tree

ankoban tabap
and bring axes

rokom
on the topr

karetop
and cut

ampolo mayemabanti ni kaketka

the cotton tree, when they want to finish (cutting) it, smooth (grey)

lizard

mowur kakolo korebat ni kampolo

comes out from hole in tree, comes and knocks it, and the cotton tree

mankQl
comes back

Kanfam
And the people

yone mo
made like

mainyi lanti
as it was before,

kototoko oyi
in the beginning.

mankaltap ampolo ;
cut the cotton tree asfain

banti nye
to finish (cutting) it,

Kamfom ankal
When the people

bentnoyi
finish cutting it

owur soyi
comes out again,

mamyema so
when they want again

kaketka okal wur kokalobati ni.

the lizard comes out again and knocks it

again.

tap ni, manfom ainyema

cut it again, and the people want to

ta Sarafet opa : koto be aketka

Sarafet says : brother, if the lizard

tasntorko ; kobantio

I will shoo i it ; as soon as he was finished

aketka owur Sarafetan komosutQrko ; ampolon kapa
lizard comes, Sarafet shoots it ; the cotton tree, as soon

gfumpQwu, ambar" otas kgbasina riaii

as it begins to fall, the hawk passes, and takes them from there,

ofolirana. Ambar* ofaliri bo hSm e Sarafetan

and tiies with them. The hawk flies long till Sarafet

kQpa : koto ambar" amfer iron bupi kgrnorofko
says : brother, the hawk's backside stinks, and he sticks in

ambalma kambarv motirena kamanfumpQ

the dagger, and the hawk lets them go and they fall

kanbalan kamanfi.

on the stony place, and die.

Powunie, ankunsese oder komositoriia

It was not long, the tortoise comes and breaks wind,

nmotar Sarabaki komotome. Kankunsese opa

he first did it to Sarabaki and he wakes. And the tortoise says :

iyema tomi owe ; ta Sarabai opa : te ; ta ankunsese
I want to wake this ; and Sarabaki says : stop ! and tortoise

opa mtemimui ten metotomi owoin. Ta Sarabakian
says : I waked you so I will wake that one. And Sarabaki

Qpa : oles ten ankusese totemi Sarafetan.

says : he is bad, that's why Tortoise wakes Sarafet.

Sarafetan katemio owop ankunsese ; o

Sarafet, as soon as he wakes, holds Tortoise ; he says :

inr* akunsese, koto, wopmiko ikoten

I have found a tortoise, brother, hold it for me I am going

nant ; mokone, kakaten anant, owontkon okane

to find fire ; when he goes to find the fire, his brother tells

ankunsese anon ki mopatinayi ; komoter ko ; ankunsese
tortoise, you see I told you ; he lets it go ; tortoise

moterkoi komolumane paron ro Sarafetan

when he releases him, goes straight on road where Sarafet

otane kamanbane no Sarafetan komobip ko topa :
passed and they meet ; here Sarafet catches him ; he says :

koto,, ibip okamio qwqu tete basi, iboyamu ;

brother, I have caught mine, that one just, take it, I dash you ;

ka Sarafetan motoi ko komqsom kg b§.
and Sarafet roasted it and ate it up all.

Morekale to wont kopa : mansokanQ ; ta

When he conies back, his brother says : let us separate ; and

Sarafet opa owa' ; ka Sarafetan mokonq ko kobop

Sarafet says : all right ; and Sarafet goes and he finds

oya otofonkr ; tQkori ko toya okalko

a woman weeding ; he salutes her and the woman returns

okori
the salutation ;

Toya opa :
So the woman says

owan kami akelele.
for my child the cricket.

Ka Sarafetan mokone robanka kokotoi akelele

And Sarafet goes to farm house goes and roasts the cricket,

topa iremara muwi ?

he says : shall I come and help you ?

koros robanka nkotoya

go first to the farm house, you go and roast

ko son owat,
gives to the child,

tobasi
so he takes

kere owat
but the child

Qsomiq
does not eat

koren
and puts on top of

ya itoi

mother, I roasted

akelele,,
the cricket,

kankuso
fire stove.

owat kotoi

the child, roasts,

kotela oya opa

and calls the woman and says :

ison owat kere osomie

I gave the child, but he did not eat

ko son akglqle. Toya obaleko ; komokqne, ko

and gave to the cricket. So the woman drives him ; he goes

kobop okabi kokori ko kokabi

and he meets a blacksmith ; and salutes him, and the blacksmith

te toi
so I roasted

akelele,
the cricket,

owat
the child

okalko okori kopa :

returns the salute, and says

ikaran rakabi

I learn blacksmith work :

lyema re yira nQrQmu

I want to come and sit with you,

te okabi qpa : owa ;

so the blacksmith says : all right,

owa,
all right,

komoyira ri
and he sits there,

gtoir a fat
heats iron

mokabi oyira

when the blacksmith sits

ka Sarafet qpa

and Sarafet says :

okabi gba karot obana.

the blacksmith has a big scrotum.

Alokoi nyin ka Sarafetan

Once on a time Sarafetan

okabi tqtQ

the blacksmitli doesn't know ;

kakabani Sarafetan qwura
hammering, Sarafet takes

kqmoraf karot ka

and he pierces the scrotum of

Okabi kotQ tu

The blacksmith stays sick

koli
rice and ground nuts, and packs it

komqwur oko katens Sarafetan.
and goes out in search of Sarafet.

tonoko
behold,

rokoren ;
in the fire ;

rafat
the iron

rafai

hot

rokaran
from the fire

kqmo bam
he beats

okabi komobuke.

the blacksmith and he runs away.

alokoboli mopo fisakgq

a long time ; when he is better,

komotapar ki rabutu
in a bag

Bobe der* ayif ko

When he reaches place and they ask him

remankoi
where are you going,

opa
he says

iko katens
I am going

wulanba
in search of a man,

qwoputar ton
who has burst

karot kokabi ;
the blacksmith's scrotum ;

wine anfem ampa oye no

once people say : he is not here,

qtas. Okonebo bane kqmokabap Sarafetan

he passed. When he goes far till he meets Sarafet,

komqkori ko ka Sarafetan mokal ko okori kqmo yif ko
he salutes him and Sarafet returns the salute ; and he asks him :

renre remankoi qkabi

where are you from I where are you going ? blacksmith

otqti kapa, Sarafet konon ;

does not know to say, Sarafet he ;

kapa okabi konon, qwoputar

to say blacksmith he [was], he burst

men
himself

Sarafetan qtqti
Sarafet does not know

karote.
the scrotum.

E 2

Ta' Sarafet opa mine, minoi iputar karot

So Sarafet says : here I am, I burst the scrotum

kQkabi lanti kobont okabi ainyes

of the blacksmith long ago ; and he named blacksmith's name

yi kapet r obekoe ; tokabi ofumparko

and the town where he found him, so the blacksmith falls on him

komoseko komobako derQnon Moberokoi

and ties him and he carries him to his own place. When he reaches

there

obasiko okobot rofant rata ; pgbiebwe

he takes him, he puts him under the bed ; when night comes

ampoton awofi anak roset atQmera na

they finish cooking, they carry the rice in the house they put it for

owat rofent rayer ; okabi opodi f£u Qyeko

the child near the bed ; the blacksmith eats all, he does not

give him.

owat oyiraboton tedie okap ko

The child when he sat to eat, he (S.) scratches him (child),

opa : wat, wat, bami owat osap

and says : child, child, give me a handful, child takes

otak rofent rata, otaka kesQfi konko owat onotu ko,
he points to bed, under, he points his mouth, child pushes in rice,

yoyo han kowat oposon anaknon.

so he does till the child has given him his rice.

Maposok bate kokabi mokoseU ko ;

When the day breaks, the blacksmith goes and looses him ;

royirai taloko boli.

there he sits for a long time.

algiiin masomna takakgten etoke ;

Once they were sent (S. and the children) to go and find wood ;

komotunk ri mokone hane kobane Sarabekian

he runs from there, when he goes, till he meets Sarabeki ;

kankorine kansel.

they shake hands and laugh.

Kamankalkgne, nan arariari kan kgbap asoinla

Tbey go again the two of them and they go and meet a lion

ka kavarika kgn kankuiiko tansoinla okalane okuri.
in his cave, they salute lion and the lion returns the salute.

Ta Sarafetan opa : sode noroinu sare rnsama

And Sarafet says : we come to you, we come to be trained,

sabahg kas i karan ; tansoinla pa: owa

we have no father and mother ; so lion says : all right,

kamariwon kakayanka ka koyira. oloko nyini kansonla
and they go in the cave and sit down. Once the lion

gkane, Sarabakian kama Sarafetan okopaya kg

tells Sarabaki that Sarafet should follow him (lion) ;

okokapara to Sarabakian Qtori Sarafetan kopai

he goes hunting ; and Sarabaki tells Sarafet that

ansoinla opa komokopai ko ninan ankokapara

the lion says, that you go and follow him to-morrow to hunt

ta Sarafet opa owa imalane. ankanebo kakako kapQrai
and Sarafet says all right, I agree. When they go hunting, and

kansoinla mokane Sarafetan tesat ano 9ii8n B osemi

the lion tells Sarafet : stop here in wait ; if you see a beast

ntelami ire sntarko minei tetas rodiro yan

you call me, I come and shoot him ; I will pass before there (yonder),

ta Sarafetan opa owa ; komote yira ri. Powonie

and Sarafet says : all right ; he stays there sitting. It is not long

koworanodirv ta Sarafetan okori ko to

when a duiker comes and Sarafet salutes him and

owor nkal ko okori ; to oyif ko Sarafet

the duiker returns the salute ; so he asks Sarafet :

komanre yonoi ? To Sarafet opa tenia ri

what do you come to do here ? And Sarafet says : stand there,

tgbnke ansoinla namore satan towor" obuke

do not run, the lion comes to watch, and the duiker runs ;

k otak mokal der ka Sarafet okori kg sq

and again the bush buck comes and Sarafet salutes again,

ka konokalko liisn so kore kQ kal so yif ko

and he returns the salute himself, and he asks him again

ngmqwo yifko nabowi ka Sarafetan okal man qbaki
as that one asked him before and Sarafet again answers himself

mo mobak nan qwqre, k qtak mqbuke, ;

as he answered in time past the duiker, and lizard runs ;

wisgm osem dera h% otabal ko kamansoinla

every beast comes all, he drives him away and the lion

otesata osem odif, karet rati mankalane

does not get animal to kill on that day ; when they return,

tansoinla okokane Sarabakian kama Sarafetan

lion goes and tells Sarabaki that Sarafet

oteso paia ko rakakqkapara.

may not follow him again to go and hunt.

Ten ninai Sarabak kom kopaia ko pabiebwe

So to-morrow Sarabaki will go and follow him when night falls ;

Sarafetan totela Sarabokiari kokokanekq

Sarafet calls Sarabaki ; he goes and tells him,

bepi mekono nan yenk rekal, teoma iyema ninan
if you go to-morrow quickly return, because I want to-morrow

oato ansoinla ; kamabesabip koi kamasafotane

to set trap for the lion ; so that if we catch him, that we stop

konesako ta Sarabakian opa owa. Maposok bote,

fearing him ; so Sarabaki says all right. "When day broke,

Sarabakian yansoinla ankone kakokapara ; mankone
Sarabaki and the lion go to hunt ; when they go,

Sarafet akote Sarabakian oyoe mo Sarafetan

Sarafet stays, Sarabaki does not do like Sarafet,

benank usemi Qtori ansoinla sntarko. Sarafetan

if he sees animal, he shows the lion and he shoots it. Sarafet,

niotei komotebempa kabati takabot ansoinla.

when he was left, he makes a trap to set for the lion.

Aret en Sarabakian kgniotun kansginla

When sun is getting lower Sarabaki runs away from the lion,

kQiiiQre won kakayanka. Sarafetan komolumpara

and conies and enters in the cave. Sarafet sets

kabati osat ansQinla ; ansQinla mapabie otgns tgns

trap he hides for the lion ; lion when night falls seeks and seeks

Sarabakiari takakalane, kqre oneye ko koniQsek

for Sarabaki to return but he does not see him, and he ties

tase.ni odif rabena kginolinsQiia rodarari kon ;

the animals he killed with a rope and drags them behind him ;

obe.boi komoyema won kakayanka komosap

when he reaches and wants to enter the cave he is caught

kakabati ka Sarafetan mokobatiekq kobotar

by the trap and Sarafet hampers him and puts him down.

Pasgkaboi Sarafetan kqmonank antika fola komokorina
When day breaks Sarafet sees the Fula strangers ; he salutes

them,

kamankal ko okori komoniutina kander

they return the salutation and he calls them, and they come :

" remankoi kwenygmai " tampa :

" Where are you going, what do you want ? " They say :

sako ropil sokoten do waia oton

we are going towards the west, we are going to find where to buy

a dog,
mabono mati momi taro taran tola pai
the money for it is this, basins two full."

Ta Sarafetan opa : nonehean ton ami abana ibatei
And Sarafet says : do you not see my dog, big, I hampered,

tatila ko tantik ampa yasawaira mukwQ

I will sell it ; so the strangers say : let us buy it from you,

to pa wa' ; kantik manbasi ataro ta mabono

so he says : all right ; and the strangers take the basins of gold,

taran kanson ko ka kono mobasi ahkal
two, and give him and he takes the hamper [of the lion]

kansginla tantik ayifako antanamu nesano ;

and gives them and the strangers ask : your dog, what is his

topa ainyesonon eyi : " hali mbae, amera

he says : his name is : " still you have no thought,

kere, mba afor- " ; topa kere minuenQkerekwQ

but you have eyes " ; so he said : but as you are carrying it,

kar nu iiq tas tapet awulinin nomota soli ko

wait till you pass towns one thousand and one, before you loose it ;

tampa owa'. Ankanebo hane an tas

and they say all right. When they go a long time, they pass

bo ros tapet tanle ansQli ko komokalane. Sarafetan
only four towns, they loose it and it returns. Sarafet

komonQnko komokaneti owontekon kamanbep karalil
sees him and tells his brother and they climb on a rope

lemp lemp kaman kobe rokom mansoinla odere

quickly, and they reach high up ; when the lion comes,

komonena komokorina komowop ralil komobep

he sees them, he compliments them, he holds the rope, and climbs,

kere kobe ratono Sarafetan mobokar alii,

but as he reaches the middle, Sarafet cuts the rope,

kansoinla mofumpo kanbalan dorata kofi.

and the lion falls on the stones underneath and he dies.

Sarafet na Sarabakian kankala ropet kamakokanti ri
Sarafet and Sarabaki ieturn to the town, go and open there

osap. Ansapane, kane lumane bainye, obakio,

a shop. The shop, who is the rightful owner, the old one or

ofeto ?
the young one ?

Oya YO WANUKON UBERA.
The Woman and Her Female Child.

Oya' koyirare lante ; oba koko ; kgrekom

A woman sat there long ago ; she had nothing ; she came and

watobera okin ; watoberawe katisa kon wuni kati oye
bare girl one ; this girl, her beauty, a person like that

tips ngru owatowe qpobo t^ii.xi

was not there long ago in this world ; this child, when she was

full grown,

kanfoni aiuni manbunti tekanantakq; gkerg akala,

the men started for it to marry her ; he brought money ;

gya wop ^ owq katakerg akala;

the woman held [it] ; the other one again brought money ;

gya gmalane sg ander anfem tamat nabg ;

the woman agreed again ; and they came people five all ;

gya gmalane niamantadere.

the woman agreed, when they are to come.

Algko nyin gya kgniotupi ka Kurumasaba,

Once on a time the woman repented to Kurumasaba,

g Kurumasaba to mygyi ibak obera okin

she said : Kurumasaba, what shall I do, I have only one girl,

afam aruni tamat nabe ander ati takananta ko. 0 :

five men all come for it to marry her. She said :

Kurumasaba yerimi kakom awut alai kemesgn afam
Kurumasaba, give me bearing children many, that I may give

ainyi kama sa bapene kopanapa.

these people, that we leave one another without palaver.

Pabigbwe kgmofanta tadira kg wgrep

When night fell she lay down to sleep ; she dreamt

Kurumasaba gsomerkg omalaika; momalaika gdere,
Kurumasaba sent to her an " angel " ; when the angel came,

tgpa : Kurumasaba gkorimu gsomi dgrgmu 0

he said : Kurumasaba salutes you, he sends me to you. He said :

ntola rokg bo dise awute, tamalap mayema

you begged from him yesterday children, for shame wants

wopmuwe, gtein kemgre kanemu kamanten

to catch you, she said let me come and tell you that you find

kalqme, ower~, atan yenyari kamankantana

sheep, goat, dog, and a cat, and that you shut them

roset 5 wan kamu tapali ; bgpi ygyi

in the house, and your child, for a whole day ; if you d"o it

ntsata wut. Posok bopote oya komqten

you will get children. When day broke the woman found

kalome ower antAii yenyarin; moposatanai

the sheep, goat, dog, and cat ; when she got them,

nan anle! komobasina kgre okane, wuni

the four of them, she took them, but she did not tell person

mare aine komokantana roset y' owan kon

this dream, she shut them up in the house, with her child,

popiara bo pali ; rofoi kgrnokalafonta

for the whole day ; in the evening she lay down again,

k omalaika ton mokaltor- komore kaneko

and the angel then came down again, and came and told her,

o bep9soke kokanti roset kamankeli ri

said, if day break, go and open the house, so that you look in there ;

aramonbop re aramo rian Kuru oboya mu ri.

what you find there is yours, Kuru presents it to you.

Pesoko bopote oya komoyokane komokokanti

When day broke, the woman arose ; she went and opened

roset ; mokanti yi afet abera tamat nawur ri.

the house ; when she opened it, five girls came out from there.

Owan kon okomi ote ko so.

Her daughter she bare, she does not know her again.

Knrumasaban oposake tosem oton kalomeo, owiro?
Kurumasaba has changed these beasts, the sheep, goat,

antono, owainyareo, oposakgna ranfom akapet be.
dog, and cat, changed them to town people all.

Anion ati pabiene ton marei oya ambotane

That time it happened then the days the woman fixed

anfam are ten owankcjwe nwbek ;

with those people that ask for her daughter have come ;

manderi grebe okgbasi : orani kemu,

when they came, this one came, he went and took : your wife,

oyi roset Owuni okone okotit ukin, okQne, ;

she is in the house. The person went, chose one, went away ;

ygyQiia bQ. nabg amposatca abgra tongiii gbpQsg
so she did to them all. All have got wives ; behold the last one

IvQiulglksi owan kgya ben. Ampokere/ia.

eame and took the woman's real child. They have carried them.

Ova Qt^boyi re ameron anyir§

When the woman was left sitting, her mind does not rest,

atasoma qt^s QwaiiQkg bgn. Tgkal tupi ka

because she does not know her real child. So she repented again to

Kuruinasaba okala boso dire, Kurumasabaii Qkal somor ko
Kurumasaba. When she slept again Kurumasaba sent to her again

tokopa : bepi nyema tara owankemwi kone rikoka kori
to say : if you want to know your daughter, go and visit

aiikomane amu s^nk.
sons-in-law your all.

PasQkQ bopote oya komowur koniQkQkori

The day broke, the woman set out, she went and visited

■qkomanekon totoko. Qb§ bwe okomanekcm

her first son-in-law. When she reached her son-in-law,

Qselanekg fino ; pabiebwe komoyako

he welcomed her well ; the night fell, he lodged her,

komoko kori kq ; okobokori kQi tQpa :

he went and visited her ; when he went and visited her, so he said :

aiya ntarakonpa owankomn ben

oh, mother, you know how to bear, your child real

kalQniQ bo bali ikom moko bon^ko.

is just like a sheep [sheep only] ; only rain should not touch her.

Okamane komokalane oyatqbwi

The son-in-law returned, when the woman remained,

ameranon kalri, kgpai kalQme lanti kgiiQii.
her mind went there, to say sheep long ago [is] this.

Pasqkobopote k^motas Qkalo kerne kakomanekon
When day broke she passed, went again to her son-in-law

oloni : mober[ qwq sq selanekQ

other : when she reached there, that one again welcomed her

fiiiQ gkal so okoyakg. Pabiebwe

well ; lie went and lodged her again. When night came,

QkalosQko sumarkg okal pa : aya

he again paid her a night visit ; he again said : oh, mother,

owankamn, ampankanon weroboyati ; okalane.
your child, her folly is goat-like ; he returned.

Oya tebwe ameranon kalakalre q

When the woman left, her mind reached there again, she said :

ower tAp§ konowe. Pasobopote QmokalpUi

the goat long ago [is] this. When day broke, she started again,

kalokone ka okomane kalqm yakalbo so bainyakQ

went again to son-in-law another ; so they treated her well again

mo antotokonan otase ; pabiebwe okomanekon

as the first one of them she passed ; when night fell her son-in-law

okalsoko korikQ. Opa o' aya,

went and paid her a visit again. He said : again, oh mother,

owan kamn nkome otanboyati owebakwe

your child you bare, dog-like only, the one who owns it,,

omoneneyi oyolaneyi kono mo tatanbo. okalan^bwe

be he poor, be he rich, he will only follow him. When he returned,,

oya aminanQri ankore takopai antaii lanti kono.
the woman's mind went there to say the dog long ago is this.

Pasqko bopote okal tas ka okomane kqlom ;

When day broke, she started again to her son-in-law other,

obe ri bwe okal so selaneko fino Qyako

when she reached there he received her well, lodged her

mo antQtokg otas ainyokobwe Pabiebwe

as the first [ones] she found did to her. When night fell

okomanekgn okokoriko opa : aya owankamu

her son-in-law visited her he said : oh mother, your child

kome aiyari kqnonkon bo ofaclen kamn do bQ tara ta kako be.
you bare, a cat you bare only, your enemy there she loves to go.

Okalanebwi amera n' oya ankalri takopai

When he returned the mind of the woman returned there to say,.

ainyare tApo kgngwe. P^sgkgbopote gya komotas
cat long ago [is] this. When day broke, the woman started,

mokone liai'i kgniobik kakymane koloposg.

she went till she reached to her son-in-law the last.

Kabe kakomangkgri gselangkg ting, gkgya

As she reached her son-in-law received her well, he lodged

kg dgrg ting, gbenyakg ring. Pybigbwe

her in a fine place, he treated her well. When night fell,

gkg ri gkgkori oninkarakgn Ainyirabo

he went there and visited his mother-in-law. When they sat

antatelmai tgkomane kgpa a naninkara

chatting, son-in-law said : Ah, mother-in-law,

mungntara kon ba owan kymu gwuni wgtgtin.

you know how to bear, your child is a person indeed.

Qtgwuni gbgtgr bo tgmgyg ata wuni gbenai

What one likes is what she does, what one hates

gvo eti Okomanekg gkalanebwi amerangn

she does not do it. Her son-in-law when he returned, her mind

kgre takgpa owanokgn kgngwe. Odirare mgren

went there to say my child is this. She slept there twice,

kgmokalane dorgnan.
she returned to her home.

AT9S0MA WUNI MANTE TEN ARAINYAMU MBOTERUKIN
Why person must not find wives and love one

M3EX UKIN.

AND HATE ONE.

Nten ansabun at! tgkg (n) kgngirari ; kgkgnanta

You do not know its reason, fowl sat there, he went and

abgran aran ; amberan timen ati kgkonanta ;

married wives two ; those wives themselves he went and married ;

Nabondo kgraii gkggbonanta Nabondo gtgnanta

Nagbondokari he went and married Bondo, he went and married

Marin mare kqnotabqtr okobo boti Mare Bondgkari
Mari ; Mari he loved better when he loved Mari, 'Bondokari

abotr ko katon kati akain rqwurko, kQkobafe kgr.

he did not love during that time he went to bush and brushed farm.

Dowurubo okQbafkQ okorokoti

There he came out only, he went and brushed a farm ; that farm

dotela Marin o : kotekmi Obondokorian

there he called Mari ; he said : Go and call for me 'Bondokorian ;

mpa kone tokar ami mant ; Qkqbo

he said : go, let her bring me water ; when she went

kakatela 'Bondokarian, 'Bondokari o rabumpara

to go and call Bondokari, Bondokari said : My head

miroban mgyusoke anonka maren tgyokane

is aching, as she is four-eyed you see Mari that's why she got up ;

kopa mba rabumper orobano, m§mekaran

she said : you have (her) head aching I am bringing it ;

okobob^ke .mokere mant Qsikabo

when she reached in carrying the water ; when she pushed

gruni motim o'yif-bo ukara mant topa :

the man when the man asked who brought the water, she said ;

m ; 'Bondokari orebobeke topa : itatiton

yes ; Bondokari when she reached, she said : I know they have

mibeno topa rnQngtim otim o'yokonetQn qkqbirj..

hated me, said man himself the man got up and reached there.

Omeme karan katQn kati Qkain doyukane,

She said I am trying it during that time there she got up

komo kqne
when she went

(Unfinished.)

Eecord 655.

Suri.

1. Saiu
Sain

2. Mr. Tomas gyiri

Is Mr. Thomas there ?

3. A okerQsu a patrolye
We go out this time a patrol

abaki maderde
strong (hard).

4. Ampatrol ro nam yainyi
The patrol there was

oq bQti rokamalu.
sweet in Kamalu.

Saiu.

5. Ro Kuntaia
In Kuntaia

obaki
very hard

mad^re de kam kande
there with Kande

Baba.
Baba.

6. Otim akaneko
The man they tell him

apala kgsum ka gbai;

for the rice he sent to

the king ;

osQtaye.
he did not get it.

7. Odor rabun dif ri
Hunger nearly killed there

anl^boror.

the labourers.

Yes.

Oyiri o, oyiri.

He is there, he is there.

Tetaiai ta adorw ador"
It is not! a- simple thing for ithe

sorekabomai mabati taho.
hunger we had on the way.

Mebati tahQ
It is not a joke.

Ro Kuntaia dador robun
In Kuntaia the hunger nearly

sudif
killed us.

asataepi
theydid not get it.

moboti tahQ.
It is not a joke.

S uri — continued.

Obai akori ha

The king, they went there

masas tafali

till three times on a single
day;

Qsumarae apala.
he did not send the rice.

9. kere otim,
But the man

ataim alas
in a bad time.

konoder
he came

10. Owampa nti man oyi mo

Yes, that palaver it seems

abaki maderade
hard.

11. Okalsobasisu
He took us again

okalsukere Makuta.
and carried us to Makuta.

12. ^

Yes.

13. E, ke,re be awopamu
rinan
Yes, but if they catch you
there

Saiu — continued.

Osatae apala
He did not get rice.

apa mopanqsufile.
the one that will do to feed us.

Yes.

Kere abaki maderade kake
But it is hard now

kaputaboto tasar
it passes the mark ;

ma sawurbe owa peeyi
since we left, it was not like that.

Do kobom ador
There we went and starved for
hunger.

kaboma kobana
Starvation great.

Mine tame kokus ekump

I went and turned out the palm

wine

tatake,

in the night.

Aba nanu mayome

They have nothing to do to me,

Suri — continued.
karake grane, hm, apanane.

in stealing that, hm, it is
palaver.

14. K§r§ Qsinare

But there are medicines
here.

15. Tuba mutayi

It has you palaver ?
(Does it not matter to you ?)

16. Be,tuba mutai nina
If it matters to you by and

by.

17. Ames kal dir
When we came again

ronarnorayan
to that place there.

18. Ka Kande Pareya ;

To Kande Pareya :

Qbotiri
it was sweet.

19. Nyiemon,mbolokotokgti
You lie, you used to walk

about.

20. Kere nikokakean
But you used to go about
stealing
aberan
the palm wine ;

namamun mabere
you who drink palm wine.

Saiu — continued.

nayg
they did it purposely.

Mine Qtqti bo
I did not know only.

Tuba niitai, ah,

It matters not to me, ah,

mai bo nun

it is only one (medicine).

Tei otei tiye
Nothing will happen.

Bekee
Where.

Ah, minete obqtr wati
Ah, I did not know sweetness its.

ikotokot kereni

I walked about, but I did not

obotr wati
see sweetness its.

ikeyeri maber
I did not steal palm wine there.

Suri — continued.

21. Nyemon
You lie.

22. Mbariygm
You have a lie.

23. akere taim alome
But once on a time you

mberimi rokiten ;
belched to me in the kitchen ;

itela maber ibont
I smelt palm wine.

24. Maberema tena
The seeming palm wine was

mayere ton
not there then ;

maberema
a little palm w

mema kar
what they brought

adi kakatoia tobo
there in baking bread.

25. Mbariyem koenkeyeri
You have a lie, what did you

steal there

toni
then?

ton
was

nQbolqko ka

26. Kere

But you (pi.) used to go
about

kotokoton
walking.

Saiu — continued.

iyeme
I do not lie.

Nali

not at all.

Ayermima, ame

They gave it to me, that which

atene kakatoi atoboi
remained in baking the bread.

ikeyeri maber

I did not steal palm wine there.

ikeyeri koko

I did not steal anything there.

otim Qpa eUnlokq

the man said the time he was

amibasmu ropet
employing us in town

ikerenatQ kekokeya
I did not carry them to go out
stealing

Pa Nisan y' qwanka qtim oyola.

Mr. Spider and the Son of the Eich Man.

Otim koinyirari, kokom owankqn uk!n qwa

A man sat there, he bore his one son, and he

qba ken opQti mqpai fie tepanis oyokane

had much property when he was dying ; so Mr. Spider got up and

kokobap owat ; tQpa : a wan komi qpamu koni mnson
met the child ; so he said : oh, my son, your father bore you

alone,

org tono pai ifi qrqba wuni kolanq ;

he is going to die to-day, you will have no one to look to ;

ten teremaremu, kqwat qpa wa. Otim

so I will come and help you, so the child said all right. The man

otnbo han Qpai bo fie ka panis qmoyokane

was sick, till he was near death, and Mr. Spider got up

kqkqbe Pa kamaian ; topa otim oyola konakom wan ukin ;
went and met Mr. Bee ; so he said a rich man bore one son ;

qyema kokefi, ten mare kqne nkowon ka wosut ;

he is dying now, so let us come and go, you go and enter his nose ;

bepa pa tokobene kqmantgri atof obgli

when they talk of burying him so that you show a far country,

kamakori ; aberiboi

that we may go there [to bury himj ; when they reach there,

nkal tqri atof aboli alom ; yamaiq bo tankon

you show another far country ; so you should do for ever,

han komote apai bo bene ntownr' rosut ;

till he rots. When they are ready to bury, you go out from the

nose ;

Pakamai omalane ankone atesome, panis qpa :

Mr. Bee agreed ; let us go, the reason is, Mr. Spider said :

bepi apobenq s§rq bo kale sore ranq ken.

when they finish burying, when we return, we come and share the

property.

F 2

Pa Kgmaian kabekg owgn dosut katim ofi

Mr. Bee as he reached, he entered the nose of the dead man,

gwat gtgti. Pa Kgmaia kgmglgn g :

the boy did not know. Mr. Bee • sang and said :

kgrososo, Pakaramina, paygyai

Had I been carried to Susu-land, father and mother, I should

keygnko.
have been well.
(Ch.) So nai gnai gnai nanka so nai.

Abasiko abotkg kambentg ; ankgng han

They took him and put him on the bier ; they went till

kambgrososo ; ambe ri boi tgkal pa :

they reached Susu ; when they reached there, so he said again :

Kgrotimne pa karaminai paiya

Had I been carried to Timne, father and mother, I should
keygnko.
have been well.

(Oh.) Enai gnai gnai nonka so nai.

Ygyg htin gtim otopokate.
He did so till the man rotted.

Tgwan ka gtim gpa : gpamu gygma pote

So the man's son said : my father is beginning to rot,

manonk konu, halimn mgfgfe.

let us bury him here, though he is talking.

Pa Nisan gbasiko oygma kgbukgkg

Mr. Spider took him, pretended to go and wash him,

ra pai kamai owur ; mowure tgpa Panis,

there Mr. Bee came out ; when he came out he said : Mr. Spider,

sgke nu ngyg anu ang takgmi marinu mgnatai inan ;

hush, you do here so that I help you, as if they were not all

there before ;

omomarana kam ampomank ;

and he helped them, so that they finished burying ;

kamankalane roset ka otim ; nambgke

and they returned to the house of the man ; when they reached*

Pa Nisan yowatan areyiranQ ke,n.

Mr. Spider and the child came shared the property.

Pa kamai Qpa: botgn Pa Nis niineya ?

Mr. Bee said : now Mr. Spider, what of myself ?

ta pan is opa : ibiliesoye remu ; nasasanlon

So Mr. Spider said : I cannot again give you ; it's you and the

ikabelan bgpi ntakopati

corpse we carry on the head, if you are going to talk about it,

ko ka owat mqkoyQmu. kqmo kgne kgwat,

go to the child, he will go and give you. He went to the child,

kqyer- ko otan, kQmo kone kayint ebana

and he gave him a little, he went to the big tree

qkgtensa ki. ten kamai wuni Qko bo to kake

to go and make it grow. So the bee, when person goes now

yema wnra raniairoi otako okenkami

and wants to take out his honey, he stings him, my property,

katun tAp5 owat oyemi kien.

little long ago, the child gave me is this.

Olanba' Yl Aronson.
The Man and Eonshong (Krifi).

Olanba koyiri lanti' ; kowur alokoinyin ;

The man was there long ago ; he set out once on a time,

k§ lo boi tQtunk. Padirabwe

he went and sank fish traps. When it slept (after one day)

gkoribo takqmQm totunke

when he went there to go and try the fish traps,

obap^r e,lop Qkalane. Alqko oloko Qkoribe

he did not find fish there, he went back. Always he went there,

QbepeQ e,lop katatunk moboite yitamobop tie.

he did not find fish in the trap.s, as he dipped them, he did not find

them so.

Aloko nyini kokone ka palulu qkere otaba,

Once on a time he went to Pa Alulu (soldier bird) he carried tobacco

mobeko ko pa Alulu ideradgmu

when he reached him, he said : Alulu, I come to you

kamande tupasame ; rninbat tatunk tame

so that you may come and divine for me, I set my traps

kere, tankaii tankan ibap reto glop mem^bQi te

but for ever and ever I never find fish there, as I sank them

yi tamibap eti he ampanti neyi toketami a etankan
is not how I find them, this matter is what puzzles me, and I never

ibape re wuni. Tanlulu opa wa ; komotupas ;

find a person there. So Alulu said : all right ; he divined ;

ko bateragbatr ninapere sgk te,n kasete

he said : botrobotr, to-morrow at dawn find a whip

kasgbe, kamaii kgmankane robat rayar

the best you can that you go and hide near the water side,

ntanank owuni o kqmem tatunk tamwi. Olanba omokalane
yoa will see a person going to try your traps. The man returned

komokgbak tasete taso.be ; komQkomankane robat rayar.
and went and cut whips good ; went and hid near the stream.

Pawone' aronson komobek ; kgrnowon dobat

It was not long till the ronshon came, he went in the water

mopaiwoni komobusune s^nk obasi yet

when he was ready to go in, he took off his clothes all, he took the

clothes,

gbot roban ; owqn mant gk^bap tatunk

he put on the land ; he entered the water, he went and found the

traps

konta katunko owat aruni omankane osite : pup.

as soon as he lifted his trap, the man who hid broke wind : " pup."

Tanrons Qpa ital pup. Tgwat oruni opa : hm,

So the ronshon said I hear " pup." So the man said : hm,

talabo pupa mantale pupi q obar§

when you hear " pup," will you not hear "pup" 1 he says, the

owner,

koinyQ pup mumbare mondere.

he makes " pup " ; are you the owner of here, you come here.

Tanronson owur robat kgmobuke qpqI yQtgn

So the ronshon came out of the water, he ran away and forgot his

things,

owat oruni gbal balkQ han qwqii dokant. Qwat gruni
the man ran after him, till he went in the bush. The man

komgkal okqbasi e,yet anrunsun mokqne ropet.

returned and took the things of ronshon, he went to the town.

Mobe, ropet komqkQne, rQnu rgset. Pobiqbwe

When he got to the town, he went to his house. At night

aronson kgmQder ropet orgbot anset na olanba

ronshon came to the town, he came round the man's house

kabinkoran. Posokobwe olanba komokane anwontnon
shouting. When day broke the man told his brothers,

aiQt naran ampan mainyi senk.
young two, case as it is, all.

TanwQut non ampa koto mankone nu sasQsan

So his brothers said : brother, let us go, the three of us,

sokokala ejQt anronson ; kamayokane kamank^nQ,

we go and return the ronshon's things ; they rose and went,

kapon kapet kamanbane otim obaki

as soon as they finished the town they met an old man.

kotim baki opa : nan mabasi adara owuni nokerQri

The old man said : you take people's property, you carry it

lQnu ropet ten SQnar emu kamanbas y§t

to your town ; so give it to me ; so they took the things,

kamansQn otimobaki. TowQnt ofet opa

gave them to the old man. So the young brother said :

kere, tanram su tambank n' akoto mala kokus

but you must pay us for the trap of brother, they used to empty

Qlope. Tgtim baki Qpa owa kgmokanti anbamfa

of fish. So the old man said : all right, he opened the bag

kowuni owuni obasi arainyema. Owgnt oboki

and every one took what he pleased. The elder brother

bambanki kmnobasi antgnko, QWQnt andekwQ

who had the trap took the chisel the one next to him

kgmobasi rabena. Owgnt of§t kQmobasi ampos. KQtim boki
took the rope. The youngest took the purse. The old man

mQbas ye,t eygteni komokal ; ainyi mQni

took the things which remained, he returned. there

amankalane ropet. Owontoboki basi antQrikoe,

returned to the town. The big brother who took the chisel

kQmowop kobera maber lqko o loko. Owont owobasi rabina
he held getting palm wine always. The brother who took the

rope

aloko ol^ko bepi biei posokobote otebop una

every time when night falls ; when day breaks

he will find a
cow

akotar ko ka rabina.
tied to his rope.

Owont ofet obasi ampos loko oloko

The young brother took the purse, every time

Qtobep akala yi mbonon mala ri.
he will find money and gold filling it.

Anfam asas ainye oreke taba katempi ?
(Of) these three people, who was wisest ?

okanti ni be,
he opens it

Olanba' yi Okkifian.
The Man and the Krifi.

Olanba' koinyiri lanti' kgba etene onaran, okin kQnoi
Man was there once, he had two dogs, the one

Okrifi konyi tApg ngru
The krifi was once in the

kinkoyanduri qIoui kQnoi Kero
is Kinkoyanduri the other Kero.

kqban anola.
he had his kola tree.

world,

Anola nye nye ba kakom kobana
This kola has the big crop,

niQ ni son neyi tApg roru. Aloko nyin olanba owe kqnwur
for it was alone in the world. Once this man set out ;

Qtokopim Qtolata okrifi ;

he said he was going to pick the kola nuts of the krifi ;

bantam ampa: wuni nopime, ni be wuni opimi rii okiifi
so people said : no one should pick it if one picked it the krifi

gtasgnko.
would eat him.

T-.iknii Qpa : tuba pa ine,ti ko.pimi tanfem

So he said : it matters not, I am going to pick it, so people

ampa \va. Mapasgko bote kqmonsek gtaniign naran kantank
said all right. When day broke, he tied his two dogs to the post

na ral ».>nton kqn; koinokqne, obananeakale tokqbate, atoLi ;
of his verandah ; he went, he carried hamper to put kola nuts in ;

mo-be re kqmobep anola, kgmowQii kapim

when he reached there he climbed the kola tree, he began to pick

atQla ; gkrin oweb angla be inqiyeme

the kola ; this krifi who had the kola tree, if 1 were a liar

iyonai okowQiit iiiq rokamp kerq

I would have said : he goes feeding as far as Freetown, but as

mqteyqmi QkqwQnt opoto kere wuni o wuni

I am not a liar, he went for food to white man's land but any one

bep anola ni fi be pirn ri tQla be

who climbs that kola tree, to pick there any kola nuts,

otetar oti.
he will know about it.

Mqtolanba we, obep anola, okrifi komotati

As this man climbed the kola, the krifi knew about it,

kqmoder kabokian ka laftian : bofti ko lafti befti

so he came running and tumbling (descriptive)

kan soko bafti ko yifon, yifon, koliqma. Mobeke

When he came

komowura kabak kQn komotap anant : ison tonq wuni o,
he took his axe and began to chop the tree. I eat a person

kobo isQii otonon korobon kobun. Olanba topa : kanni
to-day. The man said : wait for me,

kqmQlimini Kurumasaba mq kafi ka totonQn mirefian.
I say good-bye to God because it's death I come to die to-day.

Tgkrifi Qpa : wa'. kqmobep rokgm ka olimpati
So the krifi said : all right. He climbed to the top, the summit of

anola kQmotela eton ngn naran. Eton kamantol kamanpim
the kola, and he called his two dogs. The dogs heard and broke

rabena, Qkotorana kamanre kabukion :
the rope that they were tied with and came running

" Kingweyanduri soyembe ye, m be, karo soyembe."
(dog's walk)

Meton manre kabuke, etof manfita tAp§

When the dogs came running, the earth they threw long ago

dodaronkan yip°l mowur ka anola Qkrifi

behind them and pieces that come from the kola tree, the krifi

motape yetunkelane sokq totonon tetin 8tin

was chopping, gathered together and become to-day these mountains

mas9n9nk kake norui. Eton mambek ambsp okrifi,

we see now in the world. When the dogs came and found the

krifi,

ainyerane kg bo ratqn. Olanba kqmQtor kanant
they divided him in the middle. The man came down from the tree

kobopimatola s*e"nk. Atola tati ta asak totonon

and gathered all the kola nuts. These kola nuts scatter now

kadaru ; dero der kQla.
in the world to-day ; everywhere kola.

Olanba Bakatut Kobana.
Great Jealousy Man.

Olanba konoyirari komba katut kabana ; kqnanta

A man sat there, he had jealousy great ; he married

abera abeti ; kosek tokobet asas, wanduni mqke ri.

women many ; he tied mud fences three, young man should not go

there.

Arani non be ukin okom wanduni, owura kalent

His wives if one gives birth to a boy, he takes out the child

rokun kalenkon opa kgtQn wunibom util

behind the yard, the father goes and finds a woman different

takamasarkq. Bgpi about ubqrai kgnamasqr

to suckle it. If they bear a woman she is suckled

rokunk. Anton ati rngbot ri.

in the yard. This law is what he put there.

QbatQ kgn kandinekenq kgmani owat oruni

His favourite wife came and made friends with a young man,

okapara ; mandina nkamena kati oredif usqul

a hunter ; when they became friends, he killed an animal

oyqma ta kere, kg ; tobera opa : kqre owosemi

he wanted to give her ; so the woman said : but my husband

fcatarati. Toruni opa : bena kotane robate

will know about it. So the man said : if you go to the water side

nbebek antoma iyinkta ntama.

when you reach the toma tree I shake, you stand.

MankQ robate kowat oruni moyinkta

When they went to the water side, the man shook

gbera komotaina ; kg wat oruni motap osem.
and the woman stood ; and the man put in the meat (in the pan).

Ko,kane ka ropet apotorana be

When they reached the town they help them all down,

kgnoin ayinke ko tora ; ta otim kabansa.

and she was not helped down quickly ; for the man not to get angry.

Maretora ko, kamare bapar ose,m toruni opa :

When they helped her down, and found the meat, the man said :

kane, bot osem owe ; tobera opa : mine te

who put in this meat ? so the woman said : I do not know

mQsakqnuti robat ; toruni gpa : kur'okoinye

because we went to the water side ; so the man said : God gave it

rnikq. Oruni mgder ri, topa : Towosam opai ?

to me. When the man came, he said : what did your husband say ?

tobera Qpa : gpa bo kuru kginye mikg ; topa ehe,1,

so the woman said : he said only : God gave me it ; so he said :

ehe, somoretun afonta. Owat oruni modire,

Aha, we will come and lie down (cohabit) to-day. When the man came,

ubqra osatako rofunk rokgm anlo anti kgm

the woman put him up in his granary that time rain

kabir ; Qtim oyarear opa kortma lni

was threatening the man shivered, he said : go and spread for me

rofunk rata. Malep anant owat oruni

under the granary. When they lighted the fire the young man

owun qbakiko; qrane, marane mapotor qtim ;

was hot greatly, he perspired, and the sweat dropped on the man ;

oyif kompat mi ; tobera kopa anfunk

he asked : what is dropping on me ? so the woman said : the granary

anbapeton. Totim opa : ninan akqba

must have leaked. So the man said : to-morrow they will go

enepal are sot lari. Owatoruni obokes napol

and get grass and come and repair it. The man cut the ropes

kerne po naktine kwi, komqtora ri

so that when the flash of lightning came he fell from there

komofumpor otim ; o kuru o terebamu

and fell on the man ; he said : God says : I must come and take you

qsem kon pulqsomi. Komoyokane owat oruni

for his meat you ate up the other time. He got up and the young man

kqmobalbalkq penaktine bwi o : kcrno, mibalbalan

ran after him when the flash comes ; he says : I am running after

him ;

kepun ankobio owat oruni Qrekal

as soon as they get outside the fence, the young man returned

orefonta j oberakon. Qtim Qbukq

and came and cohabited with his woman. The man ran

Qpon totof toren katemakwe ten kion ; korekal

he finished two countries, then his standing is this ; he returned,

aiiranio owononta be qkorw d'qsiane tqn

his wives, any one he sees, were pregnant ; so he swore

tAp5 ka katut epoii.

long ago that he would not be jealous again (jealousy was finished).

Record 734

PAN ISA YI ANREKA TEAN.
Mr. Spider and the Skin Rotten.

Algkg nvin panisa qfir" areka ti? atok

Once on a time Mr. Spider found a skin of a bush 'buck

ate r' akbgnkg kgkerg nye kgngyema gtok

rotten in the forest ; he carried it ; he wanted the bush buck

onisa kg wa kgnigbot kg yiki ha tonke Panisa
to fear him and put bim in respect till for ever. Mr. Spider

gwgn anreka ainye kg kgne robanka ka

put on the skin this ; he went to the farmhouse of

gtok
the bush buck

mgnonkwe
when he saw him

gnane
he thought,

ko ygmwe ? kgpa

what ails you ? he said :

wa tongn ni Bo ton tean
and to-day it became rotten ;

mgpon yojen

when he finished, do so (?) ;

kgpa

gkos kgwgn kgyifkg

companion his ; and he asked him,

panisa kgntufor mi dis
Mr. Spider spat on me yesterday ;

nesa kgnon bgtuforomu mote ;
fear him, if he spits on you, you rot ;

kgkgbukg
he (S.) went and washed,

yemi daradie
give me something to eat ;

gmgvg han apola
he did so, till the rice

kgkgne
He (B.) went

kanemi kamagkgne mankgne

. me that he goes when they went, they found

panis qkar kgmgyi ta anak ka palem gpa

Mr. Spider waiting ; he asked for rice, and Mr. Hare said :

anak aiyg re, taramu kgtuforo na kgr koko

rice is not here for you ; he (S.) spat en them but nothing

riygng topi be wuni na yg tgi te tasor*

happened ; therefore if anyone does a thing, do not do too much.

kgrekale
he returned, he said

kgmgsgn kg anak
he gave him rice ;

pa atok
of Mr. Bush Buck

ka gmgn
to the diviner

palemo
Mr. " Hare "

bgmpaye
" do the rite,"

mpiari
: good day,

are o arei
every day

bun popo
nearly finished.

botorobol;,
(running)

ambApotgn

Panis R9 pananka.
Mr. Spider and Mr. Chameleon.

Eecord 735.

Karen ake tasem anboli fof panis

The year when the beasts could talk, Mr. Spider and

ro panankan ayi yatki are nyin panisa kgkane

Mr. Chameleon were friends ; one day Mr. Spider told

panankan mankone bes mawon panankan

Mr. Chameleon : let us go and dig bush yams ; Mr. Chameleon

kopa gkwg panisa kokone bgs mawon

said he would not go ; Mr. Spider went dug yams ;

kokara ma roset okgn kgyif panankan

he brought them to house his ; he asked Mr. Chameleon

tokomarakg kakabempa nant ro kakapatma Pananka
to help him to make a fire, and cook them. Mr. Chameleon

kgkasi tokoygyi Panisan ko bempa nant kgpatma
refused to do so. Mr. Spider made fire, he cooked them ;

mo oponpatma kgyif so pananka

when he finished cooking them, he asked again Mr. Chameleon

tekemariko kakabns ma Pananka kokasiso

to help him to peel them ; Mr. Chameleon refused again

tokiyoyi Panisan kobansa kopa ndiema

to do so. Mr. Spider was vexed, he said : " you don't eat them " ;

iyQma mawon. Panisan kgyo mapant be

" I don't want bush yams." Mr. Spider did the work all

kobotma kantik kokqne kg kot. Mg kgne

he put them in a basket, he went to walk. When he went

Pananka kgdi mawon bg kere mg gbgndi ma

Mr. Chameleon ate the yams all but when he was eating them

otel afom anfgf kgdi ma lemp lemp ; kgfonta rofont ok on
he heard people talk ; he ate them quickly ; he lay in his bed.

mopanis gder ri kgyif kang di mawon ami

When Mr. Spider came, he asked : who ate my bush yams ?

panankafi kgba it§ kgre, mankgne

Mr. Chameleon answered : I do not know but when they went

nai itola nan afom anfgf Panis kgpa anan yokane,
away I heard people talking. Mr. Spider said : No, get up,

kama ikali akqr kamn kon akor kamn kiyo kobanaiyan.
let me see belly your ; why your belly what makes it so big ?

Ibgnan di afqf panis kot^pa rim kqbun

I was just eating air. Mr. Spider without saying a word ground

quqiidq kqkerg panankan rgbat rayer kowe.ta

pepper ; he took Mr. Chameleon to the water near ; he squeezed

ko ka mawon mawur. Kapanis opa itofita

him ; and the yams came out. And Mr. Spider said : I will throw

nm robat k ankwi gdi mu tamankei

you in the water to the crocodile, he eats you because you stole

mawonami kapanis ofita ko kankwi odi ko

my yams. Mr. Spider threw him to the crocodile ; he ate him.

Panisan koyak mawon anqn kopo ma di.
Mr. Spider took his yams ; he ate them all.

Eecord 736.

MAMMVOL K9B9NKA.
HOW TO PLAY WARI (MANKALA).

'BAk kont b^mpa ki balane abil, bepi ainyema bQmpa ki
Cut wood, make it like a canoe if you want ; make it,

owa b§s mabi tamtrukin rabap ainyin owa so kanbQp alom.
and dig holes six on one side and again on side other.

Mayih§ mabolon otas9rw bot masar o malnka manle
They are not deep too much ; put stones or seeds four

rabi nyin mabQinpa keba manle. Ka otop na

in one hole make them twenty-four. At the beginning of

anwol neboli kuluna be nyema mbotona ka

the game you can mix them ; if you want, you put them on

anbap amu malon bo rabinyin o be nyema

the side your, some only in hole one ; or, if you want,

nbot ma kQnanu satela ki kabgra.

you put them in your adversary's ; we call it " to go early."

mampon ukin kanu obali kake kQ anwol alompi

When they finish, one of you can now go the game straight,

takabasi masar a mon kur rabi nyin qbot amy in rabi nyin
by taking stones his, taking in hole one, he puts one in hole one ;

kere mambot Iiq sq ka ambi ronpo basi nye.

but you don't put again in the hole where you finish taking them.

Bepi mfir masar bet bo rodi ka gnanu

If you find stones exact only, in front of your adversary,

rabi nyin mare q masas basi na kere, tebasina

in hole one, two or three, take them but don't take them

be mayiri manle rabi nyin.
if they are four in hole one.

Anwol afam naran ayi tawol ni owa aiyi sq

The game, people two play it, and ought

ta yapasane nye ; onanu mopuko owa munq so anko.
to take turns in it ; when your adversary and you again you go.
finishes going

Bepi mfir onanu owol qIas qbahq so masar

If you find your adversary plays badly he has not again stones

ka mabi mon, owa munon mba na rabi nyin takako

in holes his, and you have them in hole one, to go only

bo bet mora o masas owa mabehe so roromu pon,

exactly two or three, and don't reach again to you, finish,

basi be saba ati tafof ibak rabump anbalison

take all ; we have it, saying " I cut on the head" ; you can give

onanu tabei tanle kere bepi nbAkhe kor abump

your adversary debts four, but if you don't cut his head

ndifkQ ansonko rabei rin bepi oyema Iiq

you kill him, you give him debt one ; if he wants not,

nson kg tabei ; masar osata Qbali botas na

you give him debts ; the stones he gets he can put there again ;

kamanako hali mabe be ka mabi no be.

so you go again ; even if they reach not to holes his all.

Bepi gyema tgbotes mabi more gwa bgyema

If he wishes, let him put holes two, and, if he wishes,

tamatasyi mg masar mo mobabat.

more, according to stones his plenty.

Owe adif kgmtAp kakg gwa bepo atam kg sg

The one who is killed, he begins to go, and if he is conquered,

again,
gbali sg kg ha gba masar bobgt ta mabi

he can again go, till he has stones only exact for holes

tamtirukin mg. Bepg gbasor kg ha sg adif kg

six his. If he continues going till he is again killed,

gba robe rin kokg kaLvpasg ke itgri mu satelaki

he has debt one. This going last that I show you we call it

katglng.
" to feed myself."

Record 738.
Olanba 'bamfet ananle.
The Man [who] has Children four.

Otimbaki kgngyiri kgba afet lianle. Amfet ananle anye
A man old once had children four. These children four,

anesQma maiyi, Buhboto, 'Bandg, 'Bankali, gwa 'Bankoi.
their names are Bungboto, Bande, Bankali and Bankoi.

Qwat gwe ba, ainyisQiia Bankoi, gba katiri kanderenon bg ;
The who had the name of Bankoi had yams on all his body ;

katiri ake anwgnt ngii ala ki damQr kerg aiibalie yg ki
yams these his brothers used to cure ; but they could not do it,

kamakaygnk ; tgn tanbgiikg atosomi ta nokg na katiri
so that it cured ; so they hated him for the filthiness of yaws ;

ankang kg kgmg te sg kasa ratun kan atasomi

they told him not to mix his sickness with them, because

kgnkgnoser gwa gyema yg kamakatiri kayghk.

he is a witch, and he does not want to do, that yaws heal.

Kamapaye na tQii ratu are rabolig manwop kg lgmp

that it may be that this sickness cannot catch him easily

karargli gwat Qwe ba katiri gkane na kopa

in this world (?). The boy who had yams, told them that

ratu gre l>QnQ kgnta linanehe ten

this sickness, he did not draw it to himself so

an yetek yo kgmgkule na at9somi ratu are

they ought to permit him to accompany them because sickness this

maleika konoson kg ri. Qwat kapon kofof

an angel gave him here. The boy after he finished talking

bet owont baki komowop ko komosap ko fing kakanekg kapa
just brother big caught him beat him well, told him that

gwoni glakg kane kgmgte sg kulen na.

long ago he used to tell him not to again mix with them.

Qwat gkane na kopa gtakgkane ti gkaskgn kgkgne
The boy told them that he will go tell his father ; he went

kgkas kgkangoii ati anwgntngn ainyg kg gwat

to his father, he told him what his brothers did to him ; the boy

kapo bo lorn bet kgkaskgn mgbal kg. Qwat

when he finished telling just, his father drove him. The boy

obapene kapet katens raradi kere gba wuni

wandered in the town, in search of food ; but has no one

sgn kg. Eosgk rolgmi amfet aruni anwgn kgfgf

to give him. Day next, boys young began to tell

ta gwat owe gwa yetetgt ofing. Qwat obera gwg ba
of boy this and action good. Child girl who has

aines na Bomselg kgingtQlQ ti kgmgwur ro tgrgn

name of Bomselo heard it ; she came from the east

katens gwat gruni gwe ba katiri takobala rgngn.
to look for the boy who had yams, to marry him there.

Ariwgnt na gwat gwe ba katiri mantel kgpa

The brothers of the boy who had yams heard say

gwat gbera gyi rorun ka nankgwgn asumotan

the girl is on the road and they went and took their gowns,

G9
kankgbansa kg. BomselQn gbane ria roron

and went to welcome her. l>oniselo met them on the road,

kgmgtasna gwgnt gbaki kgmoyif Bomselgn bepi

and passed them ; the big brother asked Bomselo if

gboli bala ronoii kgrg Bomselgn mgpgnsa qlqm sg
she could marry him but Bomselo refused ; another again

komokgyifkg kgmgkal sg pensa gwe fat gwat

went and asked her ; she again refused ; she comes near the boy

gwe ba katiri kgmgkg yif kg kgmgkang kg kopa

who had yams ; he asked her. She told him that

bepi gtens to foren tasen gbalie nonkgi tasekg

if she searches years few cannot see him, she will become

grani kgn. Owat gbera kgmgkgne ropet katensan

his wife. The girl went to the town searching

katgns gwat owe ba katiri kgmgmAnkg kgmgkgkang

for the boy who had yams ; when she saw him, she told

gkas kgn kapa oyemakg ramarakg kgkas

his father that she wants him cured him and his father

niokobasakg gwat ubgra gkane gwat oruni ninabot

took him to the girl ; she told the boy to-morrow morning

kamakot r' ambonka gwat kgmgiyg ati gkanekgi ;

walk to the lake the boy did what she told him ;

kgyi wat gruni fino.
he was boy handsome.

Owat ubgra kgingkane gkas kama aset na aset abana
The girl told the father that house their house big ;

ta nanara anset ainye naposet ; rofgiye koman

for the two the house this they built ; in the evening when

kgfanta kgwat ubera nigkane gwat oruni

they go to sleep ; the girl told the boy to

kgmgbak kasain kolgl kambolo ngn gwat oruni

cut wound small in her neck ; the boy

mgpeusa, atgsoma giygne kg tei tofino ten gbalig dif kg
refused, because she did him good [things], so he cannot kill her

G 2

kqmqkol so kane komobok qwat kom qbAk

she said again ; he should cut the girl, when he cut,

kamatir mampat mara rotof ka tesoi tona telqme tar
blood drops two on the ground, and horses, cows, sheep, goats,

owa yi tosem talom anwur.
and also animals other come out.

Ka rasqk ralome kqmqkane, kqsq kqwato

On the next day she told him again ; and the boy,

mogbAk kapola tomank pindi owayi et etep

when he cut, rice, corn, fundi and other vegetables

qlom kerne wur kqba'si atar koba tamat

other a hundred came out ; he took slaves twenties, five

kqmosqna okas owayi eset koba tamat an wont

he gave to his father, and also houses twenty-five, brothers

asas ainyi komobasi mabono tofot tamat kqmqsqn na
three these took gold (pounds) ten-five they gave them ;

kankane na kopa bqpi taren torgn tatase otobakna ;

they told them that : if years two pass, he will hang them ;

matoron tQbeke, kqwat owe ba aines na

when the two (years) reach and the boy who had the name of

Bankqi mqwnra olanba kqmokodif na ; gwat qbera

Bankoi sent out a man to kill them ; the girl

monemtene kqmqsek na atar. Malon to tonqn eyqtetql
begged, he tied them as slaves. So to-day, cattle

yi eyetetep me yi amfet ariaran ainyina. Ainye

and cultivated plants and children four are theirs. This

antoko sasu kopa be wuni qba rotni tebi ankq.
teaches us that if anyone has a disease not to hate him.

Record 737.

PANIS NA PAK9NANKA.
The Spider and the Chameleon.

Panis na Pa konanka an tor- rokamp

The Spider and the Chameleon went down to Freetown.

71
momankgne kamfir temai rokglg manfir

As they were going, they found bees in a hole. When they found

tainai ainye kamari kg ban nant tokorewnra na.

the bees these, then they went fetched fire to take them out.

Panisan kgrnqkane Pakonankan wan rekgne,

The Spider told the Chameleon, "child, come and look,"

ma Pa Konanka okeng nisan kgmgton kq kgfAnt

when the Chameleon peeped, the Spider pushed him, he fixed

angte ka akglg nankan gyi ka akglg more

the rag in the hole ; the Chameleon was in the hole days

tamatrukin kg gtoktAkne gwa kgwur yi graka eboi
five one, then he struggled and came out with honeycomb fat ;

graka eyi kgbant kgmgpos gwa kgnakot

these honeycombs he broke he made into balls and fried.

nankan nigpoii nakot tabote gsgn

The Chameleon when he finished frying the balls, he gave

gyakgn gtgn gwa kgkane kgkgng Bep roset rokgm

his mother hers, and said he was going to climb on the house top,

gwa kgmgtela Panisan kgpa Panise retemo

and then he called the Spider and said : " Spider, come and taste " ;

nankan komgkane Panisan kepa kgn nankan gyakgn
the Chameleon told the Spider that he, Chameleon, his mother

kgngdif at^somi gbakikg ko nonk kg. Panisan

he killed, because he was tired of seeing her. The Spider

mg tolyane kgmgkg l)Ak kant kabana kgdif gyakgn
when he heard so, he went to cut wood big and killed his mother,

kgbant ro tobot gwa kgpat kgrg tabot talglhe' be.

he crushed into balls and cooked but the balls did not cook at all.

Pa Konanka kg kane pa nisan kgmgkat tabot ka elokot
The Chameleon then told the Spider to put the balls on stumps

kama anrgi rofois ti kgrg tabot tolgl he sg.

so that the sun may heat them but the balls cooked not again.

Pa Konanka kgmgkane gya kgn : ya tora

The Chameleon told his mother : Mother, come down,

iyema bo kala pa Nisan masgtngn. Pa Nisan

I want only to return the Spider his tricks. The Spider

motol yane q [kg] mobok ban gtara ti kopa akol

when he heard so he cried aloud he knew that they returned on

ko bo.
him only.

Record 739.
Amu mp na Panis waiyi Palem^.
The Story of the Spider and the Hare.

Are nyin ka Pa Nis ofir™ kobenkot ; kgkg ka palem
One day the Spider found a skull ; he went to the Hare ;

koko pa Paleme mandikgne kamaskg rokant

he said : " Hare, let us come, let us go to the bush,

kamaskg kapora owa' mandikgne Palemo gpa.

let us go hunting." " All right, come, let us go," the Hare said.

Paleme gkere antAn mankgne pone ka abip aboboro

The Hare took a dog, when they went ; soon they caught a " fox."

Pa Nisan koko pa kgno kobenkot kgn kadif.
The Spider went and said it was his skull that killed.

Lgkg algkg gyg mgyg kere algkg nyin ka antAn

Every time he did the same but one time the dog

gkglesa gna ka gbai ow' gmatela antura.

caught the cow of the chief which they called the bull.

Pa Nisan, mgkginyi gfet, kgtela Paleme kgkane kg k8pa
The Spider, for he was near, called the Hare, and told and said

antAnamn gUsa gna ka gbai t9 palgm opa

your dog has injured the cow of the chief, so the Hare said

kere •enimg nlapa kepa kabenkot kamu kamala lesa

" But you used to say that your skull is what catches

tasgm Yelapan kere tono ipa kepa antAnramu

the beasts." " I said so, but to-day I said that your dog

kglesa.
caught them."

Pawonie, kanlanba gder kgnank na kgtgla 11a

At last the man came and saw them, he called them ;

ma mantunka ; kgkerg Via na gbai gbai mgbeli

as they argued, he carried them to the chief ; the chief can talk

fgf katak fingi kgpa i Pa Nisan mafikg tasomi
palavers well ; he said : you, Spider, you steal because

kabgrikat kaimi kabalig lgsa aboborgn g wgro. Ta obai
your skull cannot catch a " fox" or a rat. So the chief

gpa kgng, kgmgsgn tana tamtrukin, naran ta gbai
said : he, let him give cows six, two to the chief,

fianle tapalem. Pa Nisan kgbasi antis kgkgbAk abump
four to the Hare. The Spider took the knife and cut the head

ra Qiia kgkgbgs rotgf kgkgbot ri wuni o wuni

of the cow and dug in the ground and put it, no one

Qte )TQte kgmankang roron. Pawonig

knows it, and went and hid on the road. Very soon

kasusunarari aiike re tana tamtrukin ankerena ropet
two Susu men came with cows six taking them to the town

nignanai kgtgla nbgi gne ka gbai

when he saw them he called them and said : the chief's cow

gwgn clabi warenamarimi kamas wura kg

has fallen in a hole ; I beg you to help me to pull it out.

mander ri andiinemar ri kamanwura kgi rabump kantosi
They come and try to pull it out ; the head they pull up ;

kapanis gpa iyg gna ka gbai nadif ti

and the Spider said : now, the cow of the chief, you killed it,

yanu bo kgrg bepi nasgnii tana ipa ye ti gbai

you only, but if you give me the cows I tell nothing to the chief

owe wuni oIas wa gwgbaki rofgr ; bepi gnanoi gdif nu
who person bad and cruel ; if he sees you, he kills you ;

ta ahfam nasgnkg tana kgrQ gye, magna

so the men gave him the cows but he does not want them,

gkgborgnda ; manfam angintgne kg

he is going to make a report. When the men begged

mo telo kr>pa ibasi na atasomi sayimu

before he agreed, he said : I take them because you and I

riyatki. kgsqn anaran ka obai gwa ananle ka palern
are friends. He gave two to the chief and four to the Hare

are alom ka qbai okane anlanba naran kama kodif Qiia
next day ; and the chief told men two to kill one

ukin. Pa Nisan tatak kotunk kowur roset

cow. The Spider in the night ran away, left the house

kokowQii rokor ka ona q kgbAk kabu£

and went into the belly of the cow to cut the heart ;

ko Qiia mofi ka anfam ander ka ambAp onaii ofi

so the cow died and the people came and found the cow dead

ka antinkg ka anson amfet amputu

and they skinned it and gave the children the stomach

kamankoyak ni mankone kantAp koyak ni

to wash it ; when they began to wash it,

ka panis owur kopa nan kuru

the Spider came out and said : you, God

asQnyeno efore mandefita yet qIas eyi karnma

did not give you eyes to throw things bad these on gown

rami rafino mandernukQne kama ikorondanu ropet
my fine, come let us go that I report you in the town

ka obai mankone ka Qbai kQsqnko tona be,

to the chief ; when they went to the chief, he gave his cows all

taygt yQh gngkose.

for the things his that were dirty.

Kapanis gkerekq karani kgn Nakr. Bepi antedifna
The Spider took it to his wife Nakr. If they are not killed,

yankaki konoma sumo (?) amumpomi apone kelQiiinina
they are still eating it. My story is done ; look at it

marano.
growing.

i D

Tabari naran Moroijan \a Kereyumbo.

Twins two Morba and Kereyombo.
Owoni nwoni ot.is. olanba yola qnoyiri kgba tabari

Long ago a man rid) lived, lie had twins

naran tabari aniyi ainbuUnane, tinn. Anfet

two ; twiiis these loved each other well. The children

antelakq lama katakat antaka so IVvta gbamp Qwa

used t<> go fishing often ; they learn too to set traps for lords and

aula sn kn kapim makomi nianant ray^r ka

they are used to go also to pick fruits of the tree . near

kayanka ka ankrifi qIas. keiv tabari malaton

the cave of the hrifi, bad, but the twins, when they only

tani makomi ame anant mankomi amfir kapa algkq be
tasted fruits these the tree bore, found that each time

audi makomi antelne mabnne kere olasinemi tokanenn
they ate the fruits they felt happiness, but I am sorry to tell you

kapa ehok naran naiyi kanant anatiso ro tabari

that two snakes lived on the tree same where the twins

mankypim niakomi. e,bok naran aiyika nant aii'iyi

go to pick the fruits. Snakes two which lived on the tree there,

amfet liankopiin makomi ka Qlintapir

[of which] the children go and pick the fruits are on the top

wa nant Qwa sq makomi meyi ka Qlintapir wa nant

of the tree. and also the fruits are on the top of the tree

poll

last.

Mamlnt naiyi robonkq niand! makomi kantal abok
The boys were in the wood, eating the fruit, they heard a cry

olosine ropet kan kamankol kal'mke ropet kere

pitiful in their town ; they returned running to the town but

mambek kamanfir kapa okas kon <_>ti

when they reached it tliey found that their father was dead ;

kriv amfgt ankal kase,l robonko ka nant

but the children returned laughing to the wood to the tree ;

G :'>

kere, ah, ma ambek gdgre ka ankrifi mawopna

but, all ; when they reached the spot, the krifi caught them

kam an kerew lira kakayankakan kalas, ka aiiyg

and took them to their cave bad, and they make

amfet anaran antgmg atgnig anygpyi ta an won aron.

the boys two dance a dance which is that they wear the mask.

Ankrifi amba anaita aloko nati Qwa andif he amfet
The krifi had good temper at the time and did not kill the boys

kere kamankane na kgne kane afamanu kapa

but told them to go and tell your people that

man na pon kasa ka antol na ankrifi kere ampa

you have joined to the "Society" of krifi; but the palaver

ta ergn iui mambgisahe own areore

for masks our is that they are not wet, and every day

ta natai na kaina anrei awns bepi ampQniQr otane

that they are dried, that the sun dries ; if they are damp a little,

atasoma bepi ambgisa amfet anfibo.
because if they get wet the boys die.

Kere tenapane kapa amfet naba boton kara

But do not forget that the boys have only their mother,

hali kas okaskan oh* : morobainyi gyakgn

no father ; their father is dead ; Morba this his mother

obotaraheko kere are nyin Morabari na Kereumbo

did not love him but one day Morba and Kereyombo

kamankgne lama kaka oyakon komotai aron

went to fish and their mother dried the mask

kamawos mayapginar gtari. Ma anyi ka

that they may be dry, as they are damp a little. While they were

kalamai akgm kamakabia mapabie ko Mgrgba kane

fishing the rain then darkened ; when it grew dark Morba tells

Kereumbo marikalane ropet atasoma yan

Kereyombo : let us come back to the tow because mother

gbalie tan iwgn aron ami, apa run, bepi ambgise,

cannot carry in mask my, they say, the mask, if it is wet,

tasafibo. Pewone, k gtasar kakgm der gya koii

we must die. It is not long passes before rain comes. His mother

komobasi arofi ka Kereumbo kgmotei owe ka Mgroba

took the mask of Kereyombo, and left that of Morba

rokara kgnigtabgisa kama ankrifi andifkg kerg ma

outside that it must get wet and the hrifi kill him, but as

Mgrgbau otara kopa gyakon gbgtarehg kg kgmgpa

Morba knew that his mother did not love him, lie told

Kereumbo Qwa lontgn mikangnm kopa argii ami

Kereyombo : all right, to-day 1 told you, that : mask my,

van obelie, tgna kg kakgm mpa mung tgtgn

mother cannot carry it from the rain ; I said you to-day

kgri owa kakg iba botgri kakgfi kere maiikgnfiri

go there ; and now I have only to go and die ; but let us go die ;

owa ka Kereumbo glat lie Mgrgban kgmo basi argn

and then Kereyombo was not wet Morba took the mask

kglomane robgrikg gpaiko kgne kgmo

went stiaight towards the wood ; started to go, and

WQD robgnkoe Kereumbo kgmopa kame kamaso naranon
entered the wood ; Kereyombo said wait that we two

sakgneti. Mgrgbayi tigpa e e mineo tokgnebo ikgfimonsg
we go die. Morba said : no, I will go alone, go die alone,

atasoma ilosar alaheri Qmi kere Keieumbuu kgmopa a
because I broke my promise ; but Kereyombo said : ah,

mila ton bot kameremi kopa rofi be muieremen'

I put a promise in my mind, that, where you die, I will die ;

tienyi mankone sakgf tong kgpawa mankgne

so let us go, let us die to-day : he said : all right, let us go,

kaniasakqfi antanangrun angsine kama ankgwgn karuu
that we die on the road ; sadly they go on the road

arc mankgne lako di makonii aina uala

that they are used to go to eat fruits which they used to

pirn ka nant ampohe ras fat kakayanka kamantol

pick on the tree ; they are not yet near to the cave when they

oninis. Kamgrgba
terrible. Morba

komo okereiia royanka

and carried them to the cave ;

atader rodikan,

heard someone coming in front of them,

pa mawur kamakq tafi

said let us come out to go and die

tetg moyo kamanwur

now anything to do ; and they came out

ankrifi
the krifi

tQsefi tof.\t takasqm amt'et ainyi

ten to eat the boys there ; when they reach exactly

kama wopana ampunsane punsane aa kampun an som.

to take them, they stoop to them and eat them all up.

Olokati wati. Tian bepi wuni gba afet takgrusame

(Moral.) So if a person has children let him behave

tebenana bgtar okin okin.
not to have love one one.

sabah^sQ

we have not again

ka gkrifi o wopana
and the krifi took them

ukin okin Qbanen«
every one had mouths

ambek ba bet

Amump Mapanis yj ankrifi.

A Story of the SriDER and the Krifi.

Akrifi

Some krifi

Are nyin
One day

mokoi

when he went,

amump

amba emgs kgre ante

collected eggs but did not know

panisa pobene oko

the Spider happened to go

kawqntakon

with his brother

owa atari ko oder.

kgyane
he lodged

amabenyi;

how to hatch them.

kan tot na
to their country,

ka loin akg
they told him

the story and they showed him the place.

gkgne
went

Panisa bat bat

The Spider early in the morning

kgkane na kapa gtara inaniaben enies

and told them, that he knew how to hatch eggs

am bat kg yi mbgne nibana, kere gyenka tAp kqyg mapaiit
received him with great joy but before he set to do work

kai'i krifi
to the krifi

ankrifi
the krifi

kg kane, na kapa ayi takanta kg kanset tamrei

he told them that they must shut him in the house for days

malgmane.

some.

Ankrifi anselg owa mrei matAn anis Qpodi

The krifi agreed and in a few days, the Spider ate up

twines bg patas bo rin are bene anrei algm,

the eggs all except only one, that is hatching. Next morning

kg kane ankrifi kapa okgng kgrg ygnka kanti
he told the krifi that he was going but before you open

ansgt uayi te kar ha ikgng aboli pgn mapayi amfgt

the house, you are to wait till I get far away, or else the chicks

antanmi.

will follow me.

Ankrifi ankar ha gkgne gbgli ainygnka kanti
The krifi waited till he was far, before they opened

anset owa anlgkg nati anis gkgne ka gwgntakgn.

the house and by that time the Spider had gone to his brother.

Ankrifi ainyira owa ankulg tamrei niepati, owa ka katgn
The krifi sat and cried for many days and in the midst

ka gngsine wan gbar gder daygr kan kgyif na

of sorrow their, a hawk came near them and asked them

atesoma mankulg ainyen ka kane kg' kapa panis

why they sorrowed ; they were quick to tell him that the Spider

gpodi Qme,s van be, ambar gtamatamahg kgkgne

had eaten their eggs all. The hawk did not wait, he went to

kapanis owa okanQ kg kamankgne kokgt yikgng owa
the Spider and told him to go and walk with him ; and

kankgne ka gdgr ro ankrifi ainyi. Panis gnAnk kapa
they went to the place where the krifi were. The Spider saw that

anifat ankrifi, gkane ambar kapa

they were near the krifi, and told the hawk that

gkgg sg kadi owa pabar gnAnk kapa panis

he would not go further, and the hawk saw that the Spider

gyema bnkg gbasikg kgbukenq kg kankrifi

wished to run away ; he took him and carried him to the krifi ;

anmmakg ygmbgne tarna ygs no gfing.
they thanked him with joy for deed his kind.

Kake panis gpote ka aiikrifi. Anbasikg

Now the Spider was left with the krifi. They took him

owa anbotkg rakal ebana elgli anyi anfita

and put him in a hamper of bananas ripe, which they threw

robat amerena takelun anis, kere,

into a stream ; they intended to drown the Spider, but

ankal ankgne der pabglgnhe kur kankrifi. Panis
the hamper drifted to a place not far from the krifi. The Spider

gwnr kaiikal owa kgtep kadi gbana

came out of the hamper and began to eat the bananas,

kere aiikrifi aiiAn kg gwa yinemp anloma tatgn kere
but the krifi saw him and with hooks fished for him, but

glemp oygn aiiQinp gtema ratAnk gtqla

as soon as a line held on a root, he called out :

atami.
I am caught.

Aiikrifi antolbo anliii aiifgs ana be

The krifi, when they heard this, pulled strength their all

ameranoii ka kara panis roban kakayqm anQmp
they wished to bring the Spider ashore ; in doing so, their hooks

opotia ka etaiik. Panisa gkisi.

were left in the roots. The Spider escaped.

Panankan na Pa Lampan.
The Chameleon and the Lobster.

Olgkg nyin iya kgngyiri kgkom watabera ifino owatibgra
Once an old woman lived ; she bore a girl beautiful ; girl

awe konakere, ro antgf antalane gwa gwe yema

this was carried to where the country ends and who wished

tok.mantakg ta rikgbankg ro daru ratalane, kakQ ka

to marry her must go where the world ends, to go where

watibera gwv tamba kof asi kaban kabana owura ka karakgri
girl this ; must cross the sea big take (her) from her mother,

anfom be, kantamrq kakarakg ka tasgm ambgmpa tabil
People all failed to bring her and the beasts made canoes

tabana kantAp ambias ana pasampan kapa ibalie timang
big to begin their voyage. The Lobster said : I cannot hurry,

ikar ras ampokgne, mayenka top ambiasemi

I will wait till they have gone before I start my voyage.

tasQin ananda pokone anlom anbasi targn kemekin

The beasts have gone, some take years hundred

ka tebik ka wat ubera Pasampan monAnk fia

and not reached the girl. The Lobster when he saw them

ambora kowul kobempa obil

[how] they did before him stayed and made a canoe

na kopoka kgtAp ambiasQiign kanrei algm

of midrib of palm and began his voyage ; on the day next

bat pasampan tarei nm kobop nan laba

early the Lobster in one day found them that have

taren teba kotas nan kgbek owatibera

years scores ; he passed them, he reached the girl

kopa kamatonakg gwat ibera kgpoton ka pasampan ;
he said, to cook for him ; the girl cooked for the Lobster ;

Qpodi kapa anrealgm pasampan kgtAp mbias nan
he has eaten ; the next day the Lobster started their voyage ;

kabAp na are algm ador gbak nan ; kantola

they found them next day, hunger overcame them ; they begged

kg yina kampa so kaniQbakana

him to give them ; they said again to embark them

kgbakna mayema takabek. Tg Panankan kgkane

he took them on they wished to reach. So the Chameleon told
board ;

tas^m kamangi pasampa gwatibera kama

the beasts to take away from the Lobster the girl, to

sqnkq
give him,

ko
him

ka sek
they tied

romant
in the water ;

han tonon.
till to-day.

pasampan
the Lobster's

owatibera
girl ;

ka panankan qbasi
and the Chameleon took

kafita
they threw

owatibera
the girl

OWAT UBERA OIYEMA TEBALA R OWUNI BAK9BUR.

A Girl will not marry a Man who has a Scar.

Obera kqkqne kom wanakqn qwanowi mqbaki

A woman bore her child ; this child, when it grew,

kqkane qkara kqn ibalie bala re wnni ba kobur

she told her mother I cannot marry anyone who has a scar,

atesoma kqn fino qninis ambai

because she beautiful wonderful. The chiefs

ander kowat obera
came to the girl

take nanta kq
to marry her

atosoma amba tobur
because they had scars

kqpa
she said

munayi qwos 9mi
you are my husband ;

kerq qselohe
but she did not agree

antamrq tgkenant kq.

they failed to marry her.

Are nyin watoruni qder ropet owatube,ra qriAiikq

One day a boy came to the town, the girl saw him,

kqbuke kqlanba ofqt
she ran to the man young,

kobasi kq rqset okqn kqson kq qyira kqkqne

she gave him a seat, she went

ya apola apala so

'mother, rice is spoiled again,

iya qna yema fi

take and cook for your husband, mother the cow is dying ;"

basi ntona owos 011m ya rnakant

" take and cook for your husband ; " " mother, groundnuts

motei basi ntona owos emu ya

are rotten ; " " take and cook for your husband ; " " mother,

she took him in her house,

kakara kq kqpa :

to his mother, she said :

basi ntona qwos 9mu

83
annuo mates so basi mpoton wos 9m u Qbasi

the oil is spoiled ; " " take and cook for your husband." She took

y^teyi bg kgkotona olanba gfet iiiq

these things all, she cooked them [for] the young man ; when

Qpotoiiyi gbasi araradi rokgnkoii kgkerg

she finished cooking them, she took food in the room, she took ;

qlanba ofet kgltak ka raradi kgbus rokorgn kgbot

the young man cut the food and dug underneath and found

anak kgbgngii owat obera gderbasi eyet

the rice and he kept it ; the girl came and took the things ;

meyibi owat obgra oder konkon ka glanba Qfet

when it was dark the girl came to the room ; and the young man

Qpa kg kgban rgbgbg r9 margntiman gwatobera kara

said to her : go, bring a hammer and nails ; the girl brought ;

glanba ofet otan tarare bg kanafAiita olanba

the young man fastened doors all and they lay down ; the young

gfgt os9ke niran kgmi gwat obera owat oberai

man turns into python, swallows the girl ; the girl begins

owon kabok mgtalen : " yiai yiai kgnkoyere ;

crying as she sings : " worthless, worthless

yiai yiai kgnkoyere ; amfonta madirei

they lie

kgnkoyere,, ainiran Qtamermi, kgnkoyere

the python will swallow me

konko ; yaii yaii kgnkoyerg kgnko " ; kere

but

anfom anane gt9wul ankgye.

the people thought he was playing ; they did not go.

Owat ubera gbok sg rexim ralgl : " yaii yaii,
The girl cried again in voice small :

kgnkoyerg, kgnkoyere, afAnt amadire kQnkoygrg,
kgnkoygrg ainiran gt9mermi kgnkoyerg

kgnkon yaii yaii paia konko ikone." anfom

People

be ropet antamne ander atabatsbat ka karare

all in the town wake ; they come knocking at the door,

kere kakantiye ka olanba oder tun karare

but it did not open ; a man came pushed the door

kakante ma anwoni ainiran ofanta otof

and it opened ; when they get in ; the python lay on the ground ;

kanbai kotulun rokor kowat obera owur.

they split it straight in the belly and the girl came out.

Pa nis oyema tokq nanta.

A 1 •

The Spider wishes to marry.

Wunibum konoyiri koba watibera ifino owatibera

A woman lived ; she had a daughter beautiful ; the girl

kono tesa owe' oyema takonanta kwe ta f)kara

pleased who wished to marry her was to bring

yetesas kabonti kola etim arank akoli owa

things three, a cage full of wild geese, a living elephant, and

rasik rosip reba matir ate takane afam be owa tasem
the tooth of a leopard bleeding ; she told people all and beasts

tarokant kafem ander katotoko ikin ikin

in the bush ; the people came at first, one one,

kere nambe kampotamrq owa anlom amfi kamapant.
but they all failed, and others died in the work.

KolapQso ka tasem tarokant ander momabaki ambana
At last, the beasts in the bush came by ages, the big

owa ambaki mader kanko kototoko kere nambe,

and the strong went first but they all

kampotamro. ka tasem arakarok ander kapaisan mobone
failed. And the beasts smallest came, jumped for joy

ka tatak tan tolol ta kakokan kanko ikin ikin nambe
their feet little, for their turn ; they went one one ; they all

85
kantamro tan !'»<> panisan mgder ta kakglcnn

tailed except only the spider ; when he came for his turn ;

kokone kanikara kQn sq kQyif ko' ko mapant

he came to hi* mother-in-law again ; he asked her what work

moyo mayenka osata owatibera owa mopun

he should do, before he gets the girl : and when he finished

kokane ti mapant rebetbat ralgm panisan kgyokane

she told him the work ; early morning next the spider woke ;

kqkqnq katabat raver yekobantian kokane etim

he went near the streams with a cage ; he told the wild geese

kapa konq anbasi keiv yi anfam ropet kapa etim

that he took a bet with people in the town that wild geese

anbolie la kabanti mgko ibano ; ko kobo

cannot fill a cage like this I have here ; when he went on

kdfni n' etim kepa etim anbalie yoti pawone

saying to the geese that geese cannot do it ; not long,

kansalrj kakafof kapanis kanwom kakabanti

.rreed to the words of the spider and went in the cage

owa nan be nanpowon panisan kotan kadare kokere na
and they all went in ; the spider shut the door ; he took them

ropet kanikara ko robat bat ralom sq

to the town to his mother-in-law ; very early next [day] again

koyokane ko kone kamapant mgkobane pa rankan
he woke, he went to the work ; when he met the elephant,

kupa ndirei pa raiik tenyiba tonoiii

he said : " good day, Mr. Elephant, how are you to-day ? "

ka parankan opa minayenki mader kere ko

and the elephant said : " I am very well, but what

kargmn robababat renAini panisan moyi os^m

brings you very early to see me ? " The spider was a beast

otempi kopa asomi afam abaki ropet takader

clever ; he said : I am sent by old people in the town, to come

owa takan £11111 kapa munon balie der tankan ropet

and tell you that you cannot come one day to the town,

hali ros afir antabule to asomi tokotela mu

even when they beat this drum. So I am sent to tell you

tonon owa kqbok akAnt kqbot ki ka anient na arank
to-day ; and he cut a stick, put it in the ear of the elephant

owa koroparopa ki arank otolone qbqti ; qbonQ ko

and turned it ; the elephant felt nice, it pleased him

tokekq ropet na panisan ka wunibom rqyire,

to go to the town with the spider where the woman was ;

are alem beka masas panisan kokone rokant

next day, which was the third, the spider went to the bush

qloti kobempa nant nobana owa kotla tasem be kamander
thick ; he made fire big and called the beasts all to come

saia rayer pasipan koyira rakima

and bask near ; the leopard sat there where smoke

makoko ye ka' son kon nisan owura rabobo rodaran kg
was going in his mouth ; the spider took a hammer behind him,

ko onAp rasik ra pasip kowurari ansip

he knocked the tooth of the leopard and took it out. The leopard,

arimro robana kopa kwe owura rasik rami kweyqmwi
voice big, said why he took out tooth my, what have you

done ?
panisan ojslt kopa pa mineyi tekowura rasik

The spider trembling said : " Father, I take out the tooth

romu iyata nan kewurari kere tera mi to' tonon

yours, I mistake them to take out, but forgive me for to-day,

kere, pa ibasi ri to ansip olon ka ko onosine

but, father, I take it now." The leopard felt sorry

kokaneko obasiri owa oteyi sq yq' Panisan

and told him to take it and never do it again. The spider

oinamo kqfinq qbasi ri qkere ri ka ninkara kqn

thanked him well ; he took it ; he carried it to his mother-in-law ;

kqsata qrani kqii kasqnkq owatibera owa

he got his wife ; he was given the daughter and

kanantane.
they married.

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